Evidence
Each row links back to the complete public-domain source text and the structured extraction record.
| Tradition | Source | Passage | Confidence | Evidence | Record |
|---|---|---|---|---|---|
| Biblical | Exodus | Exodus 12:1-14, 21-31 | medium | The blood shall be to you for a token on the houses where you are... Yahweh struck all the firstborn in the land of Egypt. | 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 |
| Biblical | Leviticus | Leviticus 1:3-9 | medium | If his offering is a burnt offering from the herd... The priest shall burn all of it on the altar. | record |
| Biblical | Numbers | Numbers 16:1-50 | medium | The earth opened its mouth and swallowed them up... He stood between the dead and the living; and the plague was stayed. | record |
| Celtic Welsh | The Mabinogion | Branwen the daughter of Llyr; cauldron origin and battlefield use | medium | Evnissyen sees the imbalance in resurrection, enters the cauldron among the dead, and stretches out until he rends it into four pieces. | record |
| Norse | The Poetic Edda | INTRODUCTORY NOTE / GUTHRUNARKVITHA II, EN FORNA / THE SECOND, OR OLD, LAY OF GUTHRUN / INTRODUCTORY NOTE; lines 17752-17772 | high | “Men shall soon of sacrifice speak, And off the heads of beasts shall hew; Die they shall ere day has dawned… and the folk shall have 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 1498-1588 | high | Aeneas reports the divine signs to the leaders with Anchises at their head; all decide to leave the guilty land; they rebury Polydorus, raise altars, use chaplets and cypress, offer warm milk and consecrated blood, and utter the last call. | record |
| Roman | The Aeneid of Virgil | BOOK SECOND / THE STORY OF THE SACK OF TROY / BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING; lines 1590-1676 | high | Anchises consults old records, identifies Crete and Mount Ida as ancestral, mentions Teucer and Idaean rites, urges obedience to divine commands, and sacrifices animals to sea, oracle, storm, and wind powers. | record |
| Roman | The Aeneid of Virgil | BOOK SECOND / THE STORY OF THE SACK OF TROY / BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING; lines 1678-1762 | high | The comrades are frightened and seek vows and prayers rather than arms; Anchises invokes the gods to avert the threats and orders sacrifices; the ships depart. | 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 1764-1832 | high | Helenus seeks divine favour with sacrifice of steers, unbinds consecration chaplets, leads Aeneas to Phoebus' courts, and begins to utter prophetic words from augural lips while filled with the deity. | record |
| Roman | The Aeneid of Virgil | BOOK SECOND / THE STORY OF THE SACK OF TROY / BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING; lines 1834-1914 | high | When anchoring and making vows on the beach, Aeneas is to cover his hair with a purple garment so no hostile face meets the holy fires and voids the omens; the practice is to continue among his companions and children. | record |
| Roman | The Aeneid of Virgil | BOOK SECOND / THE STORY OF THE SACK OF TROY / BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING; lines 1916-1995 | high | Anchises wreathes a large bowl, fills it with wine, and prays from the stern to gods sovereign over sea, land, and weather for favorable wind. | 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 | high | Dido and Anna visit shrines, sacrifice sheep, pour libations by a milk-white cow, renew gifts at altars, and inspect entrails; the narrator says vows and shrines cannot help while inward flame and wound persist. | 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 | medium | Iarbas, offspring of Ammon and a ravished Garamantian Nymph, has built a hundred temples and altars to Jove, consecrated wakeful fire, maintained beast-blood and garlands there, and prays to Jove with uplifted hands. | 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 2542-2634 | medium | Dido says she does not willingly use magic, orders Anna to raise a secret pyre with Aeneas's arms, clothing, and bridal bed, and Anna obeys without recognizing Dido's hidden death-purpose. | 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 2636-2708 | medium | Dido sends Barce to bring Anna, tells Anna to sprinkle herself with river water, bring expiatory beasts, veil her brows with a chaplet, and assist with rites of Stygian Jove and the funeral pyre. | 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 2710-2746 | low | The sister rushes in mourning, asks whether the summons, pyre, and altar fires were a snare, wishes she had shared the same steel, asks for water, embraces the dying woman, and tries to stanch the blood. | record |
| Roman | The Aeneid of Virgil | BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 2749-2841 | high | At dawn Aeneas gathers the Dardanian people, names the yearly completion since Anchises' remains were buried, calls for sacrifice and prayers for winds, says Acestes gives oxen for each ship, and ordains contests in ships, running, archery, and boxing. | record |
| Roman | The Aeneid of Virgil | BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 2749-2841 | medium | At dawn Aeneas gathers the Dardanian people, names the yearly completion since Anchises' remains were buried, calls for sacrifice and prayers for winds, says Acestes gives oxen for each ship, and ordains contests in ships, running, archery, and boxing. | 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 | Near the goal, Nisus slips on blood from slain steers that had wetted the grass, falls among dung and sacrificial blood, then throws himself before Salius so that Salius falls and Euryalus passes to win first place. | 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 | Entellus stands before the bullock and kills it by striking between the horns with his hard gauntlet; the ox falls lifeless. | record |
| Roman | The Aeneid of Virgil | BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 3315-3403 | high | Anchises retreats like vapor; Aeneas calls after him, asks who withholds embrace, kindles embers, and sacrifices with meal and censer to Trojan and Vesta-associated sacred powers. | record |
| Roman | The Aeneid of Virgil | BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 3405-3466 | high | "In safety, as thou desirest, shall he reach the haven of Avernus. One will there be alone whom on the flood thou shalt lose and require; one life shall be given for many." | record |
| Roman | The Aeneid of Virgil | BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3469-3560 | medium | Achates returns with Deiphobe, priestess of Phoebus and Trivia; she tells Aeneas that the time requires sacrifice of seven unbroken bullocks and seven two-year-old sheep, and the Trojans obey and enter the shrine. | record |
| Roman | The Aeneid of Virgil | BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3562-3611 | medium | The Sibyl says Aeneas has a dead friend whose corpse defiles the fleet; he must first bury him in a tomb and lead black cattle as expiation before seeing the Stygian groves and the realm untrodden by the living. | record |
| Roman | The Aeneid of Virgil | BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3613-3702 | medium | Aeneas and the others hasten to obey the Sibyl's orders, cut trees from the ancient forest, and pile wood for Misenus' funeral altar. | record |
| Roman | The Aeneid of Virgil | BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3613-3702 | high | Aeneas hastens to fulfil the Sibyl's command; a deep, dreary cave near a black lake and dark forests emits vapour that prevents birds from flying safely overhead. | 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 | high | Evander performs accustomed sacrifice to the great son of Amphitryon and all the gods in a grove before the city; Pallas, Arcadian chiefs, and the senate offer incense, and blood steams at the altars. | 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 5161-5236 | high | After the meal, Evander says the rites, feast, and august altar are due worship because they were saved from bitter perils, and he addresses a Trojan guest. | record |
| Roman | The Aeneid of Virgil | BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5403-5477 | high | Aeneas rises, rekindles the altars of Hercules, approaches household deities, and joins Evander and the Trojans in offering two-year-old sheep. | record |
| Roman | The Aeneid of Virgil | BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5518-5602 | high | The shield depicts Rome, the rape of the Sabines, war involving Romulus, Tatius, and Cures, and a treaty made over a slain sow before Jove’s altar. | 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 | high | Three hundred shrines stand around the city; streets are loud with gladness, games, and shouting; temples contain matrons, altars, and slain steers. | record |
| Roman | The Aeneid of Virgil | BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 5936-6013 | high | The horsemen block roads and outlets; the forest is tangled with dark ilex and briars; Euryalus is hampered by boughs and spoil and misses the path while Nisus escapes and then looks back for him. | record |
| Roman | The Aeneid of Virgil | BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 6015-6072 | medium | Euryalus' mother laments that he left her, lies in a strange land as prey to dogs and birds, lacks her funeral care, and asks either the Rutulians or the lord of heaven to kill her. | record |
| Roman | The Aeneid of Virgil | PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 659-739 | high | Dido leads Aeneas into the royal house, orders sacrifice in the gods' temples, and sends bulls, swine, lambs, and their mothers to his company on the shore. | record |
| Roman | The Aeneid of Virgil | BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6754-6833 | high | A messenger reaches Aeneas with news of danger; Aeneas cuts through enemies, remembers Pallas, Evander, hospitality, and takes captives for sacrifice to the shade and pyre. | record |
| Roman | The Aeneid of Virgil | BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6835-6903 | medium | Turnus laments to heaven, questions his removal and possible return, asks the winds for death or obscurity, considers sword or sea, and is checked three times by Juno. | record |
| Roman | The Aeneid of Virgil | BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6957-7018 | high | Aeneas' spear pierces Mezentius' defenses and wounds his groin; Lausus sees his father's danger, weeps, rushes in, and delays Aeneas while comrades cover Mezentius' withdrawal. | record |
| Roman | The Aeneid of Virgil | BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 7020-7079 | medium | “Am I, thy father, saved by these wounds of thine, and living by thy death?” | 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 | high | Aeneas adds Laurentine battle-prizes, horses, enemy arms, bound captives for a nether offering to Pallas' ghost, blood to be sprinkled on the flame, and stems bearing enemy armor and names. | 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 7167-7255 | high | At dawn Aeneas and Tarchon build pyres on the winding shore; each person brings bodies of kin, and dark fire and smoke rise from the pyres. | 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 7410-7461 | medium | Turnus says that if Aeneas claims him alone for combat, he will meet him even if Aeneas surpasses Achilles and wears Vulcan-forged arms; he consecrates his life to Latinus. | 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 7410-7461 | low | Turnus says Aeneas calls on him alone and asks that Drances not instead appease the possible wrath of heaven with his life or win valor's renown. | 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 7775-7841 | medium | Dust rolls toward the walls; women cry and mothers beat their breasts. Fugitives are killed or barred at the gates, some fall into trenches or crash into doors, and mothers on the walls throw weapons, wooden stocks, and fire-hardened poles for the city's sake. | record |
| Roman | The Aeneid of Virgil | BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 7944-8038 | high | At dawn under the city ramparts, Rutulian and Teucrian men prepare the field, hearth-fires, grassy altars, spring water, and fire for the gods of both peoples. | 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 8040-8120 | high | They sealed a mutual treaty, slew consecrated beasts over flames, tore out live entrails, and piled the altars with laden chargers. | 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 8351-8435 | medium | Turnus leaps from his chariot, leaves his sorrowing sister, rushes like a rock from a mountain peak, reaches the blood-wet walls, and commands both sides to stop while he alone expiates the treaty by the sword. | record |
| Roman | The Aeneid of Virgil | BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8597-8651 | high | Aeneas wavers, then sees Pallas' sword-belt on Turnus, is inflamed by grief, says Pallas strikes the sacrifice and exacts vengeance, and plunges the steel into Turnus' breast; Turnus' life goes into the dark. | 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 | high | The Greeks are described as blocked by sea-tempests; Eurypylus brings back Phoebus's oracle saying that as winds were appeased by a slain maiden, return must be sought with blood and an Argive life. | record |
| Roman | The Aeneid of Virgil | BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE / BOOK SECOND / THE STORY OF THE SACK OF TROY; lines 980-1059 | medium | Laocoön, priest of Neptune, sacrifices a bull; two enormous snakes come from Tenedos over the sea, with fiery eyes and hissing mouths, and attack his two children and then him. | record |
| Greek | Aesop's Fables; a new translation | THE SHEEP, THE WOLF, AND THE STAG / THE LION AND THE THREE BULLS / THE HORSE AND HIS RIDER / THE GOAT AND THE VINE; lines 2811-2832 | medium | A goat wanders in a vineyard and eats the tender shoots of a vine bearing fine bunches of grapes. | record |
| Greek | Aesop's Fables; a new translation | THE MOUSE AND THE BULL / THE HARE AND THE HOUND / THE TOWN MOUSE AND THE COUNTRY MOUSE / THE LION AND THE BULL; lines 3110-3124 | medium | The lion sent word that he was sacrificing a sheep and invited the bull to dine with him. | record |
| Greek | Aesop's Fables; a new translation | THE MILLER, HIS SON, AND THEIR ASS / THE STAG AND THE VINE / THE LAMB CHASED BY A WOLF / THE ARCHER AND THE LION; lines 3621-3646 | medium | The wolf says the priest may offer the lamb 'up in sacrifice on the altar'; the lamb replies it would 'rather be sacrificed any day than be eaten up by a Wolf.' | record |
| Greek | Aesop's Fables; a new translation | THE SICK STAG / THE ASS AND THE MULE / BROTHER AND SISTER / THE HEIFER AND THE OX; lines 3710-3720 | high | At a village festival everyone keeps holiday; the ox is turned loose into pasture, while the heifer is seized and led away to sacrifice. | record |
| Greek | Aesop's Fables; a new translation | THE LION AND THE HARE / THE WOLVES AND THE DOGS / THE BULL AND THE CALF / THE TREES AND THE AXE; lines 3781-3802 | medium | The trees cry that they are undone and to blame: "The little we gave has cost us all." | record |
| Greek | Aesop's Fables; a new translation | THE CAGE-BIRD AND THE BAT / THE ASS AND HIS PURCHASER / THE KID AND THE WOLF / THE DEBTOR AND HIS SOW; lines 3889-3904 | medium | “she produces females at the Mysteries and males at the Panathenea.” | 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 FOWLER, THE PARTRIDGE, AND THE COCK / THE GNAT AND THE LION / THE FARMER AND HIS DOGS / THE EAGLE AND THE FOX; lines 4806-4828 | medium | Villagers sacrifice a goat on a neighboring altar; the eagle carries burning flesh to her nest, wind ignites the nest, and the fledglings fall half-roasted to the ground. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 196-317 | medium | Scheherazade says she is determined to stop the Sultan's barbarous practice and deliver the girls and mothers from their awful fate. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 2296-2398 | high | The genius draws his sword, orders the princess to cut off the narrator's head, and she refuses because she is weak and will not kill an innocent man. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 2739-2840 | medium | The princess says she won the battle but will die because fire has penetrated her heart; she explains the missed final pomegranate seed and mentions the eunuch's death and the prince's lost eye. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 4010-4107 | medium | The neighbor says, “the living husband goes to the grave with his dead wife, the living wife with her dead husband.” | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 447-571 | high | During the old man's year-long journey, his wife studies magic, changes the adopted son into a calf, and changes the slave woman into a cow, sending both to the steward. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 4887-4981 | medium | At the gallows, the executioner places the cord around the merchant's neck; the Sultan's purveyor rushes in and says the merchant did not kill the hunchback because the purveyor is responsible. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 573-688 | high | A fat calf is brought; it tries to break its cord, comes to the narrator, and throws itself at his feet as if begging for its life. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 8383-8498 | low | An old blind beggar asks alms from the Caliph, then insists that the giver strike him, saying he has sworn to receive nothing without chastisement and deserves punishment. | 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 | Ouyan cannot get an emu, fears returning empty-handed, and cuts flesh from his own leg with a comebo while crying out in pain. | record |
| Indigenous Australian | Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies | CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 344-455 | medium | Goomblegubbon squats with wings hidden, claims to have no wings, and suggests that Dinewans should do without wings to remain kingly. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE BANYAN DEER. / 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.; lines 10046-10202 | medium | At Jetavana, people kill sheep and goats in large numbers for a Feast of the Dead in honor of deceased relatives; monks ask the Teacher whether any advantage can come from this destruction of living creatures. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE BANYAN DEER. / 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.; lines 10204-10299 | high | The Teacher tells mendicants not to provide the Feast of the Dead, asks what advantage there is in destroying life, and says earlier sky-seated sages made Jambu-dīpa abandon the practice before it arose again. | 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 11632-11771 | high | The Teacher says wise men once ruling in heaven stopped their car while defeated and fleeing over the mighty deep, refusing to cause living things pain and sacrificing glory and life for the young of the Supaṇṇas. | 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 | high | Sakka's chariot cuts down the Silk Cotton Tree Forest; the young Winged Creatures cry out, and Mātali explains their distress to Sakka. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS. / END OF BOOK I. CHAPTER IV. / INDEX.; lines 13949-14322 | high | “Deer, loses his herd by foolishness ... saves his herd by self-sacrifice ... who would not learn ... the cunning” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS. / END OF BOOK I. CHAPTER IV. / INDEX.; lines 14690-15040 | medium | “Saccakiriyā, solemn appeal made in truth”; “Sacrifices, folly of”; “Sap of life, curious legend concerning”. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 15995-16114 | low | The legend of Sumedha’s self-abnegation is laid near Jelālabad, where two bas-reliefs reportedly represent the legend’s principal incident. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16252-16400 | high | The explanatory note says the speaker could enter the Buddhist priesthood, practice Jhāna, free himself from human passion, become an Arhat, and attain Nirvāṇa at death. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 17199-17302 | high | An analogous tale has a falcon praise his service to humans while a cock explains that he avoids capture because cocks are brought to table or fried in pans. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3447-3547 | high | “This day it behoves me to make sacrifice of my life for the Buddha: let not the Blessed one walk in the mire” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4043-4161 | high | Sumedha concludes that the ten Perfections alone are the conditions for Buddhahood, finds them in his heart, masters them in repeated orders, calls them sacrifices of limbs, property, and life, and is compared to one churning the Cakkavāla ocean with Mount Meru. | 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 4365-4434 | high | In another former existence, the Bodhisatta visits a Buddha’s relic shrine, declares that he ought to sacrifice his life, wraps his body like torches, lights a thousand wicks in clarified butter, sets fire to his body, circumambulates all night, and remains unharmed. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4436-4521 | high | The passage says Bodhisattas are not satisfied by external gifts but rejoice in self-renunciation; it cites the Sivijātaka, where Indra in brahmin disguise asks for the Bodhisatta’s eyes and the Bodhisatta gives them without wavering. | 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 4995-5142 | high | In the Mahā-Sutasoma Birth, the Bodisat guards the word of Truth, offers up his life, and delivers one hundred warriors, obtaining the Perfection of Truth. | 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 6361-6475 | high | The Great Being tells Māra that Māra has not perfected the cardinal, lesser, or higher virtues, nor sacrificed himself in the five great acts of self-renunciation, nor sought knowledge, the salvation of the world, and wisdom; therefore the seat belongs to Siddhattha. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6477-6591 | high | Still seated after the hymn, the Blessed One reflects that he endured successive births and gave away body parts and family members to attain the throne of triumph; he remains motionless seven days in the bliss of Nirvāna. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6793-6896 | medium | The assembly wonders about the relation between the Great Mendicant and Uruvela Kassapa; the Buddha questions Kassapa, Kassapa rejects reliance on sacrifice and offerings, declares the Buddha his master, and rises into the air to heights of one through seven palm-trees. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY. / END OF THE STORY ON A HAPPY LIFE.; lines 9620-9746 | high | The Bodisat tells the roe he will relieve her of her turn, then goes himself and lies down with his neck on the execution block. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXIV. / CHAPTER XXV. / CHAPTER XXVI. / CONTINGENCIES.; lines 11748-11888 | medium | Prince Yüan cannot decide whether to kill or spare the tortoise, consults divination, and receives the response that slaying it for divination will bring good fortune. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER. / CHAPTER XXIX.; lines 12777-12905 | high | Poh I and Shu Ch'i declined the sovereignty of Ku-chu and died starving on Mount Shou-yang without burial; Pao Chiao made a display of virtue, abused the world, grasped a tree, and died. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | ON SWORDS. / CHAPTER XXXI. / THE OLD FISHERMAN. / CHAPTER XXXII.; lines 13952-14081 | high | An envoy invites Chuang Tzŭ to serve a prince; he replies by asking whether a ribbon-bedecked, well-fed sacrificial ox would not prefer being a neglected calf when slaughter approaches. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 14207-14322 | high | Yü's calves and shins lose their hair; wind bathes him and rain combs him while he marks out the nations and is called a Sage. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | HERBERT A. GILES / CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466; lines 164-315 | medium | Prince Wei of Ch’u sends messengers with costly gifts inviting Chuang Tzŭ to be Prime Minister; Chuang Tzŭ refuses with the analogy of a fattened sacrificial ox and says he prefers mire and freedom to serving a ruler. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER III. / NOURISHMENT OF THE SOUL. / CHAPTER IV. / MAN AMONG MEN.; lines 2518-2643 | high | Bulls, pigs, and men with certain traits are barred from sacrifices to the River God as inauspicious, while the wise regard those traits as auspicious. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER VII. / HOW TO GOVERN. / CHAPTER VIII. / JOINED TOES.; lines 3958-4085 | medium | From the Three Dynasties onward, external things are said to change human nature: the mean man dies for gain, the superior man for fame, the man of rank for ancestral honours, and the Sage for the world; the injury in sacrificing life is the same. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6243-6370 | high | Before sacrifice, the straw dog is boxed, wrapped, and used after the augur fasts; after offering, it is trampled, collected for burning, and would cause bad dreams if honored again. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVIII. / PERFECT HAPPINESS. / CHAPTER XIX. / THE SECRET OF LIFE.; lines 7894-8031 | medium | The Grand Augur in ceremonial robes approaches the shambles and tells pigs they will be fattened, he will fast, fine grass will be strewn, and they will be placed on a carved sacrificial dish. | record |
| Sufi | The Confessions of Al Ghazzali | THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 1006-1095 | high | The narrator takes refuge in God, who hears him and makes easy “the sacrifice of honours, wealth, and family.” | record |
| Sufi | The Confessions of Al Ghazzali | THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 912-1004 | medium | The narrator states that salvation requires devotion, conquest of passions, renouncement and detachment from the world, turning toward eternity and meditation on God, and sacrifice of honours and riches. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER I. BODB DEARG / CHAPTER II. THE DAGDA / CHAPTER III. ANGUS OG / CHAPTER IV. THE MORRIGU; lines 3251-3311 | low | Mac Cecht burns the three hearts on the Plain of Ashes and throws the ashes into a stream; the water stops, boils up, and every creature in it dies. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IX. THE HIGH KING'S SON / CHAPTER X. THE KING OF LOCHLANN AND HIS SONS / CHAPTER XI. LABRAN'S JOURNEY / CHAPTER XII. THE GREAT FIGHT; lines 8221-8261 | medium | Cael says his body would fall apart if his armour were removed, gives Fergus his blessing, and asks to be carried to the sea to swim after the foreigner before dying. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER X. THE KING OF LOCHLANN AND HIS SONS / CHAPTER XI. LABRAN'S JOURNEY / CHAPTER XII. THE GREAT FIGHT / CHAPTER XIII. CREDHE'S LAMENT; lines 8264-8358 | medium | Credhe sees a crane with two nestlings threatened by a fox; the crane stretches over the birds and would rather die than have them killed; Credhe comments on her own love in relation to the bird's distress. | 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 1029-1111 | high | One mode of producing inspiration is fresh blood from a sacrificed victim; examples include a woman at Apollo Diradiotes tasting a lamb's blood and the priestess of Earth at Aegira drinking bull's blood before entering a cave to prophesy. | 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 1029-1111 | high | Temporary incarnation or inspiration is described as worldwide; a spirit or deity possesses a person, whose own personality is in abeyance, and bodily shaking, gestures, looks, and utterances are attributed to the possessing being. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1113-1126 | medium | Frazer says it is an easy step to the conviction that certain men are permanently possessed by a deity or otherwise endowed with high supernatural powers, ranked as gods, and honored with prayer and sacrifice. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11263-11391 | medium | Frazer discusses a Babylonian mock king, ζωγάνης, linked to a festival where masters waited on servants, and argues that the mock king was put to death. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1128-1210 | high | Marquesan men are deified in life, credited with supernatural power over elements, harvests, barrenness, disease, and death; human sacrifices avert their wrath. | 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) | CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11393-11550 | low | The excerpt is a numbered sequence of footnotes citing works and sources for Frazer's surrounding chapters, including chapter headings for 'The Perils of the Soul' and 'Killing the God.' | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11984-12134 | medium | Plutarch is cited for cutting wood, splitting linen, and pouring libations as matters mixed with mystical rites. | 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 12136-12265 | high | Apis was regarded as an image of Osiris's soul and born from a cow believed impregnated by the moon; once a year at full moon, pigs were sacrificed simultaneously to the moon and Osiris. | 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 12267-12411 | medium | A Greek gloss is cited for Dionysus as "the small goat" or young goat appearing in spring. | 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 12267-12411 | medium | The note lists Hera goat-eater, Apollo meat-eater, Artemis boar-eater, and titles derived from killing animals such as Dionysus goat-striker, Rhea or Hecate dog-slayer, and Apollo wolf-slayer or lizard-slayer. | 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 12628-12766 | medium | In some places people knelt before the last sheaf; in others they kissed it. | 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 12925-13120 | high | Cites James, Schoolcraft, and De Smet; states that Schoolcraft and De Smet give independent, supplementary accounts of the sacrifice of the Sioux girl. | 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 12925-13120 | medium | States that the elephant represented the Earth Goddess conceived in elephant form; in Goomsur she was represented in peacock form, and a victim's post bore a peacock effigy. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1319-1362 | high | During a long famine under Swedish king Domalde, chiefs decided he caused the scarcity, slew him for good seasons, and smeared his blood on the gods’ altars. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1319-1362 | medium | In ancient Egypt, divine beasts were responsible for the course of nature; during drought-related calamity priests threatened sacred animals and killed them if the evil did not abate. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1364-1444 | medium | Chinese custom deemed the emperor responsible for severe drought; in extreme cases he personally offered prayers and sacrifices to heaven. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1446-1526 | medium | If no rain falls and the sky remains cloudless, the people demand rain and may rip up the king’s belly, where they believe storms are kept. | 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 1685-1753 | high | Frazer interprets sacrifices at tree-cutting as appeasement of wood-spirits; examples include sprinkling goat's blood in Gilgit, a Roman farmer sacrificing a pig before thinning a grove, and Arval Brothers making expiation after damage in a sacred grove. | 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 1755-1830 | high | Examples are given of Lithuanian women defending sacred groves as a god’s house for rain and sunshine, Mundaris believing sylvan gods withhold rain if grove trees are felled, and Cambodian communities sacrificing to a sacred tree when rains are late. | 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) | CONTENTS / DEDICATION. / WILLIAM ROBERTSON SMITH / PREFACE.; lines 213-254 | high | Smith's views of sacrifice, in the Encyclopaedia Britannica and The Religion of the Semites, are said to mark a new departure in the historical study of religion. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CONTENTS / DEDICATION. / WILLIAM ROBERTSON SMITH / PREFACE.; lines 213-254 | medium | “the central idea of my essay—the conception of the slain god—is derived directly, I believe, from my friend.” | 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 | At the grove, the priest sacrifices five fowls to Sarna Burhi, gives a morsel to each person present, gathers sál flowers with the villagers, and returns to the village. | 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 Pilsen, a doorless conical hut of green branches is erected; a king’s troop arrives, the crier calls it perhaps an enchanted castle, cuts into it, and recites criticisms. The Frog-flayer or Hangman shows caged frogs, sets up a gallows, and hangs frogs in a row. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 256-353 | high | The bloody ritual ascribed to Tauric Diana is that every stranger landing on the shore was sacrificed on her altar; in Italy the rite assumed a milder form. | 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 | high | Images from Little Daedala festivals are kept until the Great Daedala every sixty years, then dragged on carts to the river Asopus and Mount Cithaeron, where animals, the wooden altar, brushwood, and the images are burned in a very large blaze. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 2887-2971 | medium | Because the ruler’s death or rash action imperils the people, they require him to follow preserving rules; if he fails to order nature for their benefit, homage can turn to contempt, dismissal, or killing. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 2973-3029 | medium | The Flaminica observes nearly the same rules as the Flamen and additional rules involving stairs, hair combing, shoe leather, thunder, and expiatory sacrifice. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 3031-3110 | low | The passage asks how taboos observed by a divine king or priest are supposed to preserve his life and what danger they guard against. | 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 3540-3604 | high | In modern Greek foundation customs, an animal may be killed and buried under a foundation stone to strengthen the building; alternatively, a builder may measure a man or his shadow or place the foundation stone on the shadow, and the man is believed to die within a year. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 355-440 | medium | Frazer states two questions: why the priest had to slay his predecessor and why he had to pluck the Golden Bough before doing so. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 3744-3826 | high | In Nanumea, strangers were taken to four temples; prayers, meat offerings, songs, and dances were offered so the god would avert disease or treachery, while most people stayed hidden. | 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 3827-3890 | high | In Afghanistan and parts of Persia, travellers may be received before village entry with sacrifices of animal life or food, fire and incense, or lighted embers thrown under a horse’s hoofs with words of welcome. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 4039-4102 | high | The King of Ibo does not go from his house into the town unless a human sacrifice is made to propitiate the gods. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 4219-4263 | high | Roman and Sabine priests used bronze rather than iron for shaving; the Arval Brothers offered expiatory sacrifices when an iron graving-tool entered and left the sacred grove. | 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 4345-4378 | medium | These Indians pull new-killed venison through smoke and flame as a sacrifice and to consume the blood, life, or animal spirits of the beast. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4509-4581 | high | The passage says the man-god grows old and feeble, creating danger if nature depends on his life, and proposes killing him when his powers begin to fail and transferring his soul to a vigorous successor. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4583-4665 | medium | Mangaians are reported to distinguish weak spirits of those dying naturally from strong spirits of those slain in battle; Fijians are reported to believe one's condition at death continues afterward, motivating voluntary death before decrepitude. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4583-4665 | high | The Congo pontiff Chitomé is believed to sustain the earth; if he dies naturally the world will perish, so his successor kills him with a rope or club when he is ill and near death. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4667-4748 | high | Sofala kings are described as gods petitioned for rain or sunshine; even a slight bodily blemish such as tooth loss could cause one of these god-men to be put to death. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4667-4748 | high | The old Prussian ruler called God’s Mouth governs in the gods’ name; when weak and ill, he may mount a thorn-and-straw heap, exhort the people, promise to go to the gods and speak for them, take perpetual fire from before the holy oak-tree, light the pile, and burn himself to death. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4750-4806 | high | Some divine kings or priests are killed only after visible signs of decline, while other peoples fixed a term and killed the king while still vigorous to avoid decay. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4750-4806 | high | In Quilacare, a twelve-year feast honors an idol; the king’s reign lasts from jubilee to jubilee. At the feast he bathes, prays to the idol, mounts a decorated scaffolding, cuts off parts of his body with knives, cuts his throat, and the act is called sacrifice to the idol. A willing successor present at the rite is raised as king. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4808-4885 | high | Berosus is cited for the Babylonian Sacaea: a five-day festival of master-servant reversal in which a condemned prisoner wore royal robes, sat on the throne, exercised royal freedoms, and was then stripped, scourged, and crucified. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4887-4943 | medium | After three days, the Upper Egyptian mock king is condemned to death; his envelope or shell is committed to the flames, and a Fellah creeps forth from the ashes. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5008-5083 | high | Temporary kings in Cambodia and Jambi are said to come from a stock believed akin to the royal family. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5008-5083 | high | The king's son is described as the best representative of the king's divine character and therefore the most appropriate person to die for the king and people; this is linked to Semitic Western Asia and the Sacaean festival. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5008-5083 | high | The passage states that first-born child sacrifice is not uniquely Semitic, citing New South Wales tribes that ate the first-born child of every woman in a religious ceremony and Florida Indians sacrificing first-born male children. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5008-5083 | medium | The passage describes substitution of bought children, other people's children, and condemned criminals for earlier innocent or familial victims, including sacrifices at Rhodes to Baal. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5008-5083 | medium | In Senjero, families must offer first-born sons because soothsayers linked sacrifice, a broken iron pillar, restored seasons, and annual human blood on the pillar base and 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 5008-5083 | medium | The King of Moab, besieged by Israelites, takes his eldest son and offers him as a burnt offering on the wall. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5085-5132 | medium | Frazer says the explanation of killing divine persons assumes, or can combine with, the idea that the slain divinity's soul is transmitted to a successor; he notes lack of direct proof but argues from supposed transmigration at natural death. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5135-5218 | high | 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 5135-5218 | high | Frazer says the conjecture about fixed-term killing would be supported by evidence for periodically killing human representatives of the tree-spirit in Northern European rural festivals. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5220-5303 | high | Saxony and Thüringen Whitsuntide ceremony: a leaf- or moss-covered Wild Man hides in the wood, is captured, shot at with blank muskets, falls as if dead, is bled by a doctor figure, revives, is bound on a wagon, and gifts are collected. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5220-5303 | high | Königgrätz district Whit-Monday custom: a King and Queen are chosen, garlanded, proclaimed, and invested; the King is accused and tried, and if guilty, kneels while stacked hats are struck from his head with a wooden sword as symbolic beheading. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5220-5303 | medium | Saxony and Thüringen Whitsuntide ceremony: a leaf- or moss-covered Wild Man hides in the wood, is captured, shot at with blank muskets, falls as if dead, is bled by a doctor figure, revives, is bound on a wagon, and gifts are collected. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5356-5395 | medium | The northern kings die violent deaths; flight and pursuit are prominent in several customs, and in one case outrunning pursuers preserves life and office for another year. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5397-5472 | high | Frazer states that mock killing of the Wild Man and King in North European folk-custom is assumed to substitute for ancient real killing, and says human sacrifices were offered by ancestors of Celts, Teutons, and Slavs. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5397-5472 | high | Frazer gives examples of sacrifice performed on images: the Calica Puran prescribes images of lion, tiger, or man; Gonds sacrifice straw-men; Bhagats behead a clothed wooden man before Mahádeo while asking for rain and harvest. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5397-5472 | medium | Frazer gives examples of sacrifice performed on images: the Calica Puran prescribes images of lion, tiger, or man; Gonds sacrifice straw-men; Bhagats behead a clothed wooden man before Mahádeo while asking for rain and harvest. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5397-5472 | medium | Frazer introduces 'Carrying out Death,' reviews his explanation of the priest of Nemi being slain by his successor, and proposes to examine killing and resurrection of the god as tree-god, animal, corn, or human representative of corn. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5474-5552 | high | Near Tübingen on Shrove Tuesday, a straw-man called the Shrovetide Bear is made with blood-like elements at the neck, formally condemned, beheaded, laid in a coffin, and buried in the churchyard on Ash Wednesday; Frazer calls this similar to a Bohemian form. | 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 5655-5744 | medium | Frazer says the custom of 'sawing the Old Woman' in Italy and Spain is, following Grimm, probably another form of 'carrying out Death'; a hideous figure of the oldest woman of the village was dragged out and sawn in two amid loud noise. | 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 5783-5836 | medium | At Spachendorf, a straw, brushwood, and rag Death figure is carried out, burned, and fragments are pulled from the flames and tied to a garden tree or buried in a field to improve crops. | 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 5919-6011 | medium | Frazer states that Russian spring and midsummer funeral-like ceremonies are celebrated under names of mythic figures such as Kostrubonko, Kostroma, Kupalo, Lada, and Yarilo. | 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 | A tenth-century Arabic account of Harran rites says women bewail Thammuz/Tâ-uz because his lord slew him, ground his bones in a mill, and scattered them to the wind; the women avoid mill-ground food and eat steeped wheat, vetches, dates, raisins, and similar foods. | 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 | high | The Karma tree is planted in the village dancing-ground, receives a sacrifice, is decorated, and the youth dance arm-in-arm in a circle around 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 6465-6519 | medium | After a second-day trumpet ceremony, the third day was the Day of Blood, when the high priest drew blood from his arms and offered it; mourning for Attis may have occurred over an effigy later buried. | 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 648-703 | high | Frazer gives animal-based rain charms involving a black sheep, black cat, black smoke from an ox stomach, a black pig sacrificed for rain, and a black goat offered on a high mountain; he states that blackness is part of the charm because it darkens the sky with rain-clouds. | 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 6521-6595 | medium | On the Day of Blood the high priest drew blood from his arms, possibly imitating Attis' self-inflicted death under the pine-tree; the passage notes that both living persons and effigies may represent a divine being in sequence. | 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 6673-6723 | medium | The legend of Osiris’s mangled remains scattered through the land is interpreted as possibly expressing sowing or winnowing; another story says Isis placed his severed limbs on a corn-sieve. | 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 6673-6723 | medium | Manetho is cited for Egyptians burning red-haired men and scattering their ashes with winnowing-fans; sacrificed oxen also had to be red, and Frazer conjectures that red-haired victims represented golden grain. | 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 6673-6723 | high | The passage says ancient Mexicans conceived maize as a personal being passing from seed-time to harvest and sacrificed newborns, older children, and old men at corresponding crop stages. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7047-7107 | medium | Juno/Hera bribes the guards, lures Dionysus with toys and a looking-glass, and the Titans ambush him, dismember him, boil his body with herbs, and eat it. | 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 705-773 | medium | The Zulus kill a heaven-bird and throw it into a pool; heaven is said to mourn the bird by raining. | 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 7109-7181 | high | Frazer concludes that worshippers rending and devouring a live bull at the festival believed they were killing the god and eating his flesh and blood. | 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 7109-7181 | high | The Cretans are described as representing Dionysus’s sufferings and death by tearing a live bull to pieces with their teeth. | 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 7109-7181 | medium | The passage gives the explanation that goats were sacrificed to Dionysus because they injured the vine. | 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 7109-7181 | medium | The passage says this creates the spectacle of a god sacrificed to himself and, since the god partakes of the victim, a god eating his own flesh. | 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 7183-7267 | medium | The passage reports human sacrifice or tearing in Dionysian rites at Chios and Tenedos, a child sacrifice tradition at Potniae, and an Orchomenus custom in which the priest of Dionysus pursued women with a sword and could slay one. | 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 7269-7349 | medium | The Corn-mother is said to be present in the last handful of corn left standing; cutting it catches, drives away, or kills her, and the last sheaf may be carried home and honored as divine. | 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 7434-7491 | medium | Cracow district: if a man binds the last sheaf they say the Grandfather is in it; if a woman binds it they say the Baba is in it. The woman is wrapped in the sheaf, carried home, drenched with water, remains until the dance ends, and keeps the name Baba for a year. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7493-7525 | medium | The customs are practiced on the threshing-floor; the corn-spirit flees before reapers, takes refuge in the barn, appears in the last sheaf, and may perish under the flail or flee to a neighboring farm’s unthreshed corn. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7594-7681 | medium | The passage compares Mexican maize rites with European customs, saying human beings varied with the age of the maize and were probably representatives of the corn-spirit rather than victims offered to 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 7683-7765 | high | Acosta describes fruitful maize placed in a Pirua granary, dressed in rich garments, watched, worshipped as mother of the maize, questioned about its strength, burned if weak, and renewed so the seed of maize may not perish. | 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 775-852 | medium | Frazer says sunshine-making can be the converse of rain-making: white or red pig for sunshine versus black pig for rain; some New Caledonians drench a skeleton for rain but burn it for sunshine. | 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 7981-8057 | medium | Lityerses, a son of Midas, gives strangers food and drink, compels them to reap, wraps them in a sheaf, beheads them with a sickle, and carries away their bodies wrapped in corn stalks. | 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 7981-8057 | low | Hercules slays Lityerses and throws his body into the river; Frazer infers Hercules probably slew him in the same way Lityerses slew others. | 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 8184-8267 | high | Frazer introduces a comparison between the Lityerses story and European harvest customs, stating that the corn-spirit is often believed to be killed at reaping or threshing. | 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 8184-8267 | high | The corn-spirit may be represented by a corn-stalk female puppet under the last heap, by a man under the last corn being beaten to death, or by the farmer’s wife placed with the last sheaf as if threshed and later winnowed. | 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 8184-8267 | high | Frazer turns to cases where a stranger or first-time visitor represents the corn-spirit; in Germany, Norway, Soest, and Nördlingen, such persons may be bound with corn-stalk ropes, sheaves, straw, or flax until they pay a forfeit or ransom. | 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 | medium | Frazer says modern reapers, like Lityerses, seize a passing stranger and tie him in a sheaf; they do not behead him, but their language and gestures suggest such a desire. | 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 8339-8394 | medium | The person who cuts, binds, or threshes the last corn is treated as an embodiment of the corn-spirit by being wrapped in sheaves, mimically killed by agricultural implements, and thrown into water. | 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 8396-8459 | high | Indians of Guayaquil are reported to have sacrificed human blood and hearts when sowing fields. | 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 8396-8459 | high | Indians of Guayaquil are reported to have sacrificed human blood and hearts when sowing fields. | 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 8396-8459 | medium | After the Sioux girl’s death, the chief sacrificer ate her heart; warm flesh was put in baskets and blood from it was squeezed onto newly deposited corn grains before they were covered with earth. | 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 8396-8459 | high | Indians of Guayaquil are reported to have sacrificed human blood and hearts when sowing fields. | 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 8396-8459 | medium | After the Sioux girl’s death, the chief sacrificer ate her heart; warm flesh was put in baskets and blood from it was squeezed onto newly deposited corn grains before they were covered with earth. | 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 | high | Khond or Kandh sacrifices are described as offered to the Earth Goddess Tari Pennu or Bera Pennu to ensure crops and immunity from disease and accidents; turmeric cultivation is linked to bloodshed for deep red colour. | 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 | Khond or Kandh sacrifices are described as offered to the Earth Goddess Tari Pennu or Bera Pennu to ensure crops and immunity from disease and accidents; turmeric cultivation is linked to bloodshed for deep red colour. | 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 | high | 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 8461-8513 | high | Victims could be kept for years, regarded as consecrated beings, treated with affection and deference, welcomed, and in maturity given wives, land, and stock; their offspring were also victims. | 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) | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) / CONTENTS; lines 85-116 | medium | Chapter III is “Killing The God,” with subsections on killing the divine king, killing the tree-spirit, carrying out Death, Adonis, Attis, Osiris, Dionysus, Demeter and Proserpine, and Lityerses. | 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 | high | Other reported killing methods include dragging the victim through fields in Chinna Kimedy while flesh is cut away, fastening him to a revolving wooden elephant, and exposing him on a sloping stage to fire and hot brands so that his tears would correspond to abundant rain. | 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 | high | Flesh cut from the victim is carried rapidly to villages; those at home fast until it arrives. The priest divides it, buries one portion for the Earth Goddess with water poured from a hill gourd, and household heads bury portions wrapped in leaves in fields. | 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 | high | Other reported killing methods include dragging the victim through fields in Chinna Kimedy while flesh is cut away, fastening him to a revolving wooden elephant, and exposing him on a sloping stage to fire and hot brands so that his tears would correspond to abundant rain. | 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 | high | After suppression of human sacrifices, inferior victims are substituted in some places; in the capital of Chinna Kimedy, a goat takes the place of a human victim. | 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 8577-8662 | high | The Meriah is described as partly offered to the Earth Goddess, while flesh and ashes are buried in fields, scattered over fields, placed on granaries, or mixed with new corn, implying direct crop-fertilizing power. | 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 8577-8662 | medium | The passage associates Meriah blood with turmeric redness, tears with rain, water poured on buried flesh with a rain-charm, hair and spittle with special virtue, and reports reverence suggesting the Meriah was viewed as more than mortal or divine. | 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 8577-8662 | medium | The Pawnee chief devoured the Sioux girl’s heart, and Marimos and Gonds ate victim’s flesh; the author interprets this, if the victim was divine, as partaking of the body of the god. | 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 8664-8744 | high | Frazer says human beings have been killed to promote crop growth; he argues that the Lityerses story and European harvest customs indicate that a representative of the corn-spirit was annually killed on the harvest-field in Phrygia and Europe. | 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 8664-8744 | high | Frazer says human beings have been killed to promote crop growth; he argues that the Lityerses story and European harvest customs indicate that a representative of the corn-spirit was annually killed on the harvest-field in Phrygia and Europe. | 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 8664-8744 | medium | Lityerses is identified as son of the King of Phrygia; Frazer conjectures his story is a reminiscence of annually slaying divine or priestly kings, modified in some places so that the king's son is slain instead. | 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 8746-8810 | high | At Pessinus, the high-priest appears to have been annually slain in the character of Attis, a vegetation god; Attis is described as a reaped ear of corn and possibly identical with Lityerses as a corn-spirit embodiment. | 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 8746-8810 | medium | Attis and Lityerses are described as parallel vegetation spirits or deities whose personal representatives were annually slain; Attis became a state religion, while Lityerses remained a rustic Phrygian harvest-field rite, possibly involving a human victim for the corn-spirit. | 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 8746-8810 | medium | Frazer says the Bithynian Bormus resembles Lityerses: Bormus, a king's son or son of a wealthy distinguished man, was annually mourned by reapers after his death or disappearance; he disappeared while fetching water and in one version was carried off by water nymphs. | 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 8746-8810 | medium | A village or farm might procure a corn-spirit representative by dooming a passing stranger or the harvester of the last sheaf; the older killing custom is said to have probably become a pretence or rough harvest jest by the classical era. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 8812-8848 | medium | Frazer says analogies with Lityerses and folk custom suggest that the slain corn-spirit or dead Adonis in Phoenicia may formerly have been represented by a human victim. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 8812-8848 | medium | The Harrân legend says Thammuz, identified with Adonis, was slain by his cruel lord, who ground his bones in a mill and scattered them to the wind. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 8812-8848 | medium | Frazer suggests that the mock king annually killed at the Babylonian Sacaea on the 16th of Lous may have represented Thammuz, based on a calendar correspondence, and would then have been slain as a god. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 8812-8848 | low | The Phoenician Linus song was sung at the vintage in western Asia Minor; Frazer links this with the handling of passing strangers by vintagers and vine-diggers. | 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 8850-8929 | high | The slain corn-spirit, the dead Osiris, is said to be represented by a human victim whom reapers kill in the harvest-field and mourn in a dirge called Maneros by the Greeks. | 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 8850-8929 | high | Busiris is explained as pe-Asar, the house of Osiris, containing Osiris's grave; human sacrifices are said to occur at his grave, with red-haired male victims whose ashes are scattered by winnowing-fans. | 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 8850-8929 | medium | Frazer explains the red-haired stranger as an annual harvest representative of the ripe corn and Osiris; he is slain and mourned, the corn-spirit is prayed to revive and return, and the victim or part of him is burned and scattered over fields to fertilise 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 9014-9054 | medium | Devonshire and Cornish customs treat a particular bunch of ears, generally the last standing, as the neck of the corn-spirit, which is beheaded when the bunch is cut down. | 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 923-1005 | medium | Frazer describes a shift from magic toward prayer and sacrifice, then the discrediting of magic as impious, and later the reappearance of causal inquiry that prepares the way for science; he concludes that alchemy leads to chemistry. | 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 9394-9534 | high | "Pausanias ... mentions the draught of bull's blood as an ordeal to test the chastity of the priestess." | 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 9394-9534 | high | "For other instances of priests or representatives of the deity drinking the warm blood of the victim" | 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 9394-9534 | medium | "When the Rao of Kachh sacrifices a buffalo, water is sprinkled between its horns; if it shakes its head, it is unsuitable; if it nods its head, it is sacrificed." | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 10197-10420 | high | Kings are indexed as gods, controllers of weather, punished for crop failure, divine or nature kings, kings of fire, rain, and water, guarded, veiled, confined, abdicated, killed for decay or at fixed terms, killed annually, temporary, and linked with sons sacrificed in great danger. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 10197-10420 | medium | The King of the Wood is indexed as an incarnation of the tree spirit, similar to North European personages, a personification of the oak, probably formerly slain annually, and probably burned in a fire of oak wood. | 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 | Entries list expulsion of devils, sickness, diseases to sea, small-pox, and scapegoat customs, including in Southern Konkan and the Leucadian 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 10197-10420 | high | Entries mention Kalmuck consecration of a white ram, a lamb killed sacramentally by the Madi tribe of Central Africa, and Lapland ceremony at the sacrifice of an animal. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1039-1079 | high | The ox sacrifice is called murder; participants shift blame; the axe or knife is formally tried and punished; the ox is treated as sacred; Varro is cited on killing an ox as a former capital crime in Attica. | 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 Athenian sacrifice occurs near the close of threshing; the altar grain is interpreted as a harvest offering; the repast is sacramental, with all eating the divine animal, and is compared to modern European harvest suppers where an animal representing the corn-spirit is eaten. | 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 human sacrifices by the Marimos, a human scapegoat in Marseilles, sacrifice of newborn babes in Mexico, human sacrifice at a harvest festival in Mexico, incarnate gods slain in Mexico, and Ethiopian kings of Meroe killed. | 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 | medium | The index lists mock executions, mock human sacrifices, human sacrifices, stuffing the skin of a sacrificed animal, slaves sacrificed at the funeral of a chief in Nias, the October horse, and a human representative of the oak slain. | 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 1081-1138 | high | At Great Bassam, two oxen are slain annually for a good harvest; women chant and throw manioc meal or palm wine to make them weep; when tears appear, people dance, the tails are cut off at one blow, the oxen are killed, and chiefs eat the flesh. | 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 1081-1138 | high | Mandarins beat the grain-filled ox effigy; five kinds of grain pour out when it breaks; fragments are burned and seized for good fortune; a live buffalo is killed and divided among mandarins; another account has a clay ox stoned to pieces for an abundant 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 / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 10850-11070 | high | Osiris is indexed under myth, ritual, dead-body representation, corn-spirit, tree-spirit, vegetation god, rites similar to Dionysus and Adonis, possible human-victim representation, mysteries, pig form, death, annual pig sacrifice, and bull form. | 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 list revellings at expulsion of devils in Old Calabar, human scapegoats in Onitsha, expulsion of devils in Peru, expulsions by Pomos of California, and hunting an evil spirit by Eskimo of Point Barrow. | 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 | Ram entries include sacred ram, Egyptian sacrifice of the ram, and consecration of the white ram by the Kalmucks; sacramental killing of sacred animals by pastoral peoples is also indexed. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / 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 11306-11513 | high | The index lists self-immolation, sacrifice of children, sacrifice of a king's son, first-born sacrifice, shamans sacrificing their chief during pestilence, and sacrificed slaves. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1140-1211 | medium | The pig is described as sacred to Demeter, represented with her in art, and regularly sacrificed in her mysteries. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1140-1211 | medium | The passage says women appear to have eaten swine flesh at the Thesmophoria and interprets this as a solemn sacrament or communion in which worshippers partake of the god's body. | 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 tree-spirit entry lists leaf-clad representatives, killing the tree-spirit, annual reasons for killing it, goat embodiment, burning in effigy, and human beings burned as representatives of it. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 11515-11720 | medium | The Tibetan entry lists a New Year’s day custom and a 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 Sweden entry lists King Domalde sacrificed on account of famine, May Eve and midsummer ceremonies, Christmas customs, Yule straw, May Day fires, midsummer bonfires, mistletoe superstition, and divining rods from mistletoe. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 11722-11964 | medium | "Turtle, the, not eaten"; "sacrifice of the sacred"; "belief in the transmigration of human souls into"; "Zuni sacrifice of the turtle". | 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 | "Witchcraft, protection against"; "Witches, expulsion of". | 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) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1213-1277 | medium | Frazer turns to Attis and Adonis as vegetation deities with possible animal embodiments, noting Attis worshippers’ abstention from swine, Attis killed by a boar, and a possible meaning of “Hyes Attes” as “Pig Attis.” | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 12228-12382 | medium | “In regard to the hare the substitution of brandy for hare’s blood is doubtless comparatively modern.” | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 12228-12382 | high | The bouphonia note cites ancient sources, gives the date as 14 Skirophorion near the close of threshing in Attica, discusses whether the axe or knife was tried, says two men performed the slaughter with axe and knife, notes blame-shifting, and says the King Archon presided at trials of lifeless objects. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 12384-12547 | high | At Isis festivals at Tithorea, geese and goats were thrown into the adyton and left until the next festival, when remains were removed and buried; the passage says this supports the view that Thesmophoria pigs were similarly left in caverns until the next festival. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 12384-12547 | medium | In Crete the pig was esteemed very sacred and was not eaten; the passage says this would not exclude sacramental eating at the Thesmophoria. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 12384-12547 | medium | Harranians sacrificed swine once a year and ate the flesh; Robertson Smith conjectured that wild boars annually sacrificed in Cyprus represented Adonis himself. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 12384-12547 | high | Herodotus distinguishes Egyptian pig sacrifices to the moon and to Osiris: for the moon, selected parts were covered with fat and burned while the rest was eaten; for Osiris, each man slew a pig before his door and gave it to the swineherd. | 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) | 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) | 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 12820-12959 | low | The writer does not expressly state that a serpent is killed annually, but the author says the statement implies it. | 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 note compares pinching a frog before cutting off its head with Japanese sorceresses who bury a dog, tease it, cut off its head, and put the head in a box for magic. | 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 12961-13082 | medium | The passage says beaver blood must not fall on the ground or hunting luck would be gone, and compares this with a rule about not allowing kings’ blood to fall on the ground. | 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 | high | At the Iroquois annual White Dog sacrifice, the animal is strangled without bloodshed or broken bones and then burned. | 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 | At the Iroquois annual White Dog sacrifice, the animal is strangled without bloodshed or broken bones and then burned. | 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 | At the Iroquois annual White Dog sacrifice, the animal is strangled without bloodshed or broken bones and then burned. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 13255-13369 | high | Reinegg describes an Abghaz autumn rite: a white ox named Ogginn emerges from a holy cave also named Ogginn, is caught, led among assembled men while women are excluded, killed and eaten, and its bones are collected, burned, and buried as ashes. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 13255-13369 | high | Reinegg describes an Abghaz autumn rite: a white ox named Ogginn emerges from a holy cave also named Ogginn, is caught, led among assembled men while women are excluded, killed and eaten, and its bones are collected, burned, and buried as ashes. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 13255-13369 | low | The passage notes that rich Kalmucks commonly kill sheep or cattle for eating more than ordinary Kalmucks do, and says they especially need expiation. | 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 | high | In ancient Egypt the pig is said to occupy a dubious position; Greek writers say Egyptians abhorred it as foul and loathsome. | 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 13496-13616 | medium | Footnotes cite several sources for Iroquois traditions, including works on the “Iroquois sacrifice of the White Dog” and “Iroquois White Dog feast.” | 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 | A Tonquin ceremony is discussed; Tavernier’s account combines the expulsion of wicked souls at New Year with sacrifice to the honoured dead. | 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) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1374-1420 | medium | Before leaving the tabernacle after the sin-offering, the high priest had to wash himself and remove garments worn in the holy place. | 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 | low | “For the custom of standing upon a sacrificed victim” the note cites Demosthenes and Pausanias. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 13973-14055 | medium | The Salii are described as dancing priests who in March went through the city dancing, singing, and clashing swords against shields; Frazer suggests they may have routed evils or demons as preparation for transfer to Mamurius Veturius. | 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 | Harpocration says that “two men” were led out at Athens in the Thargelia to be purifications of the city, one for men and one for women. | 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 14056-14185 | high | The passage cites Mexican instances of persons representing deities and slain in that character. | 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 1422-1506 | high | A story says Typhon was hunting a boar when he found and mangled Osiris’s body; Frazer interprets this as a modernization of an older story in which Osiris, like Adonis and Attis, was slain or mangled by a boar or by Typhon as boar. | 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 1422-1506 | medium | The passage says a being regarded with mixed feelings may become a god or devil; in Egypt the pig came to be viewed as an embodiment of Set or Typhon, enemy of Osiris. | 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 1422-1506 | medium | The killing of the pig is described as an annual representation of the killing of Osiris, compared with Thesmophoria pigs representing Proserpine’s descent and with European harvest killings of animals as representatives of the corn-spirit. | 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 1422-1506 | medium | The killing of the pig is described as an annual representation of the killing of Osiris, compared with Thesmophoria pigs representing Proserpine’s descent and with European harvest killings of animals as representatives of the corn-spirit. | 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 1508-1544 | high | Apis is worshipped as a god with pomp and reverence, but is not allowed to live beyond a prescribed time and is drowned in a holy spring when that period ends. | 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 | medium | Frazer says the weapons and mistletoe thrown at Balder, and blind Hödur who slew him, recall Irish reapers who kill the corn-spirit in the last sheaf by throwing sickles at it blindfolded. | 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 | medium | Frazer notes a custom of annually burning a human representative of the corn-spirit among Egyptians, Pawnees, and Khonds, and traces of annually burning a human god in Semitic lands. | 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 1546-1619 | high | Varro is cited for an annual exception in which a goat was driven onto the Acropolis for sacrifice; Frazer infers the goat may have represented Athena and supplied the annually renewed aegis. | 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 1546-1619 | medium | The passage argues that the myth likely explained the exclusion of horses from Virbius’s grove and compares this with goats excluded from Athena’s Acropolis sanctuary because they were said to injure her sacred olive. | 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 1546-1619 | medium | Frazer conjectures that the Arician horse exclusion may have had an annual exception in which a horse was sacrificed as Virbius’s embodiment, later misunderstood as an enemy sacrificed to the god it had injured. | 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 1546-1619 | high | At Rome on October 15, after a chariot race on the Field of Mars, the right-hand horse of the winning team was stabbed with a spear and sacrificed to Mars for good crops; its head was adorned with loaves and contested, and its tail was carried to the king’s house so blood dripped on the hearth. | 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 1621-1704 | high | The horse’s head is decorated with a string of loaves, and the sacrifice is said to aim at procuring a good harvest; Frazer says this indicates the horse is an animal representative of the corn-spirit. | 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 1621-1704 | high | The section heading is 'Eating the god'; Frazer states that the corn-spirit is represented in human and animal form and is killed and eaten sacramentally in the person of its representative. | 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 | Solemn eating of new corn is said to indicate sacramental partaking of the body of the corn-spirit. | 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 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 179-256 | medium | Dog harvest customs: dog and wolf are introduced as embodiments of the corn-spirit; examples include Wheat-dog, Peas-pug, White Dog or White Bitch, Dog of the harvest, and formulas about killing the Wheat-dog, Rye-dog, or Potato-dog. | 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 | After old-year food is removed and people are ordered indoors to extinguish every old spark, the high priest makes new fire by friction and places it under the green arbour; the new fire is believed to atone for past crimes except murder. | 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 | high | Virgins bring pieces of the same paste as the idol, shaped like great bones; young men place them at the idol's feet, and these pieces are called the flesh and bones of Vitzilipuztli. | 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 | high | A priest pierces the dough image with a flint-tipped dart; the act is called “killing the god Huitzilopochtli so that his body might be eaten.” | 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 2008-2059 | high | Compitalia effigies are hung at house doors, one for each free person and a different kind for each slave, because ghosts are believed to be abroad and might carry off effigies instead of living people. | 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 | low | Frazer says the evidence is fragmentary and uncertain, but suggests Arician human-shaped loaves were sacramental bread made in the image of the annually slain divine King of the Wood and eaten by worshippers, like Mexican paste figures. | 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 2061-2136 | medium | Frazer states that agricultural peoples represent the corn or cultivated-plant spirit in human or animal form, kill the representative annually, and eat the god sacramentally as the representative or as human- or animal-shaped 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; lines 2061-2136 | high | Frazer states that agricultural peoples represent the corn or cultivated-plant spirit in human or animal form, kill the representative annually, and eat the god sacramentally as the representative or as human- or animal-shaped 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; 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 2138-2205 | high | The section turns to killing the divine animal and states that hunting and pastoral tribes, as well as agricultural peoples, have killed gods conceived as animals pure and simple. | 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 2207-2282 | high | The passage describes the Theban festival of Ammon: rams were sacred and normally not sacrificed, but once a year a ram was killed, skinned, used to clothe the god's image, mourned, and buried in a sacred tomb; an explanatory story involved Zeus appearing to Hercules in ram fleece and head. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 2284-2369 | medium | The passage introduces the annual killing of a sacred animal and preservation of its skin; a reptile skin is hung tail downward from the highest tree in the public square as an annual 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 2371-2451 | medium | The turtle is said not to die but to change houses; it is mourned as possible kin or ancestor, ritually killed with prayers and offerings, its flesh and bones deposited in a river to return to the lake of the dead, and its shell made into a dance-rattle. | 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 | high | A young bear is caught near winter's end, brought into the village, suckled by a woman, fed fish, caged until strong, and regarded not merely as food but as a fetish or higher being; the festival is usually in September or October. | 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 2453-2526 | high | The bear is skinned and disembowelled; blood caught in cups is swallowed by men, and the liver is cut into pieces and eaten raw with salt, with women and children also receiving shares. | 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 | high | Miss Bird’s Aino account: the bear is excited, slightly wounded by a chief, released from the cage, wounded by participants for good luck in drawing blood, then decapitated; weapons are offered to the head and the bear is asked to avenge itself on them. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 2576-2642 | medium | The passage describes the captive bear as receiving near-worship: Gilyak lead him house to house for family blessing; this is compared to a European May-tree or tree-spirit spring procession; bamboo leaves and a prayer indicate the bear’s expected return into an Aino; special vessels hold the bear’s flesh. | 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 258-329 | high | The passage says the corn-spirit is killed in cock form: live cocks are placed in the last corn, chased, buried up to the neck, beheaded with sickle or scythe, beaten, killed with whips or sticks, cooked, or used in soup. | 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 | Hunters cannot spare all animals, so they kill some for food while seeking to appease victims and their kin through respect, excuses, concealment of responsibility, and honorable treatment of remains. | 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 | The Stiens of Cambodia believe animals have souls roaming after death; they beg pardon of killed animals and offer sacrifices proportional to size and strength, with elephant ceremonies lasting seven days. | 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 2913-2969 | high | Buffalo skulls are described as arranged in circles and piles awaiting resurrection; Dacotas collect, scrape, wash, and bury dog bones after a feast to show respect and because the bones may rise and reproduce another dog. | 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 2913-2969 | medium | The passage contrasts present-world animal resurrection among North American Indians with otherworldly examples, notes Mongolian stuffed or stretched sacrificial skins, and discusses reluctance to break animal bones or let dogs gnaw them. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 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 | high | In Bali, many rice-field mice are caught and burned like corpses, but two captured mice are allowed to live, given white linen, bowed to as gods, and released. | 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 | The passage applies this principle to the Ainos and bears: because bears provide flesh and skin, young bears are reared respectfully and killed with sorrow and devotion as satisfaction or atonement to the bear species, so other bears do not attack or leave. | 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 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 3117-3198 | medium | 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 | The Todas are a pastoral people of Southern India who live largely on buffalo milk, treat buffaloes as sacred to a degree, and normally do not eat buffalo flesh. | 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 man of a priestly order kills the lamb, sprinkles its blood four times over the people, and marks children, women, girls, and men with blood on specific body parts. | 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 | medium | Frazer introduces the Madi or Moru of Central Africa and quotes Felkin that an annual lamb rite seems to relieve the people’s minds: they are sad beforehand and joyful after it is completed. | 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 smaller lamb-killing custom is used during family illness or bereavement to avert further evil, at graves of departed friends, and on joyful occasions such as a son’s return after long absence. | 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 | medium | Once yearly, Toda adult males kill a very young male calf in the village wood with a club made from the sacred tûde tree, roast it on a sacred fire made by rubbing sticks, and eat it without women present. | 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 | The passage introduces European wren ceremonies as closely analogous to Indian snake worship and says the wren is widely designated as king or king of birds and is unlucky to kill. | 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 331-370 | medium | In East Prussia the Hare is said to sit in the last patch of standing corn and to be chased out by the last reaper; at Birk reapers cry that they have the Hare; at Aurich cutting the last corn is described as cutting off the Hare's tail. | 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 331-370 | medium | In several countries the man who cuts the last corn is said to kill the Hare; in Norway the man so described must give brandy, called hare's blood, for his fellows to drink. | 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 3463-3544 | medium | Frazer states that the custom of killing the god has been found in multiple social stages and that the people's accumulated misfortunes and sins may be laid upon the dying god, who bears them away. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 3463-3544 | medium | A Moor transfers headache to a lamb or goat by beating it; a Bechuana king sits on an ox while water is poured over him, and the ox is drowned and believed to have died of the king's disease. | 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 3546-3619 | medium | Batta ceremony for a childless woman: sacrifice of three grasshoppers and release of a swallow with a prayer that the curse fall on the bird and fly away. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 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 3621-3703 | medium | A Brahman said he ate rice and milk from the dead Rajah of Biláspúr’s hand, was placed on the throne for a year, then given presents, expelled, and regarded as outcast. | 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 | Frazer divides general clearances into direct expulsion of immaterial invisible evils and indirect expulsion through a material vehicle or 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; 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 | In Nias, a sorcerer treats serious illness by setting a pole and palm-leaf rope, killing a pig on the roof, luring the devil down, and invoking a good spirit to block its return. | 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 3831-3911 | medium | On one day Iroquois men in wild-beast skins, masks, and tortoise-shell hand coverings drive evil spirits from huts with noises, taking fuel from fires and scattering embers and ashes; confession is interpreted as preparation for expelling evil influences, and the White Dog sacrifice is noted as a later feature. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 3913-3971 | medium | Participants fasted after the autumnal equinox and made two kinds of maize paste, including one kneaded with blood taken from children aged five to ten, while households assembled by senior kinship. | 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 3973-4040 | high | The Ho harvest-home festival occurs in January when granaries are full; the village priest sacrifices three fowls, two black, with Palás flowers, rice bread, and sesamum, praying for protection, rain, crops, and sometimes 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; lines 4042-4119 | medium | After the Khond car rite, each household kills a hog over the seed and prays to Pitteri Pennu; elders feast, young men pelt them with jungle fruit, and the tribal head sows first before others may sow. | 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 4189-4267 | medium | In another Wotyak rite, unmarried men collect food and brandy, cook groats under a fir-tree, say words sending something into the wilderness, throw young women or other occupants into snow so disease spirits leave, redistribute food, and throw some groats into the fire with a prayer against sickness, pestilence, and wood 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 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 4411-4468 | medium | In the Central Provinces of India during cholera, priests burn straw from house roofs with offerings at an eastern shrine and drive vermilion-marked chickens toward the smoke; goats and pigs may be used if needed. | 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 | high | Near Bernkastel, reapers form an order by lot, leave a slower reaper in a patch called the Goat, jeer at him, and say the tail-bearer cuts off the Goat's neck when cutting the last ears. | 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 4470-4550 | high | Some Western Himalayan people intoxicate and feed a dog, lead it around the village, release it, then chase and kill it, believing this prevents disease or misfortune for the 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 4552-4624 | high | At Onitsha, two human beings are annually sacrificed to remove sins of the land; money is collected from serious offenders and used to buy two sickly persons, one for the land and one for the river. | 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 | At Onitsha, two human beings are annually sacrificed to remove sins of the land; money is collected from serious offenders and used to buy two sickly persons, one for the land and one for the river. | 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 4626-4706 | medium | The passage says Malabar people revere cows, yet Brahmans transfer the people's sins into one or more cows, which are carried away with the sins to an appointed place. | 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 4626-4706 | high | The passage says Malabar people revere cows, yet Brahmans transfer the people's sins into one or more cows, which are carried away with the sins to an appointed place. | 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 4626-4706 | medium | Among the Gonds, Ghansyam Deo is worshipped as crop protector; the god is said to descend upon a worshipper, who staggers, rushes into the jungle, and is considered singled out as scapegoat for the village's sins. | 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 4708-4787 | high | Frazer highlights the employment of a divine man or animal as a scapegoat and states that evils are believed to be transferred to a god who is afterwards slain. | 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 4708-4787 | medium | Frazer argues that the divine character of the slain man or animal may be forgotten, so the killing of a god may be confounded with execution of a criminal, as he says occurred in the Sacaean festival at Babylon. | 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 4789-4872 | high | The passage suggests combining two customs: killing the human or animal god to save divine life from age, and annual expulsion of evils and sins; the dying god is then made to carry sufferings and sins beyond the grave. | 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 4789-4872 | high | In Rome each 14 March a skin-clad man called Mamurius Veturius, 'the old Mars,' was led through the streets, beaten with long white rods, and driven out near the start of the old Roman 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 4874-4924 | high | At Chaeronea the ceremony called the “expulsion of hunger” involved a slave beaten with rods of agnus castus and turned out with the words, “Out with hunger, and in with wealth and health.” | 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 4874-4924 | medium | Frazer reports that every year at the Thargelia in May, two victims, one for men and one for women, were led out of Athens and stoned to 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 4874-4924 | high | At Chaeronea the ceremony called the “expulsion of hunger” involved a slave beaten with rods of agnus castus and turned out with the words, “Out with hunger, and in with wealth and health.” | 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 4926-4994 | high | Squills are said to avert evil and to be used in purificatory rites; the image of Pan and the human scapegoat are beaten with squills or similar plants to remove harmful influences and release reproductive energies. | 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 | high | Frazer argues that Greek scapegoat evidence supports the idea that the priest of Nemi was slain as representative of the spirit of the grove; he says Asiatic Greeks and perhaps Athenians sacrificed people regarded as divine embodiments. | 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 | high | At Tezcatlipoca’s annual festival, an unblemished young man was chosen as the god’s living image for a year, maintained in luxury, dressed splendidly under the king’s care, attended by pages, and adored while carrying flowers and playing the flute. | 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 | On the final day the young man crossed the lake by covered barge to a pyramid temple, broke flutes while ascending, was held on a stone block, had his breast cut open with a stone knife, and his heart was offered to the sun; his head and limbs were then treated as described. | 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 | high | A woman representing Toci, Mother of the Gods, is adorned as the goddess, feasted, taken to a temple summit, beheaded, flayed, and her skin is worn by a priest; her thigh skin becomes a mask for a young man representing Cinteotl. | 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 | high | Frazer explains the priest of Nemi as embodying the spirit of woods and vegetation; his violent death transmits sacred life to a successor to preserve seasonal growth. | 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 | Frazer asks what the Golden Bough was and why each candidate for the Arician priesthood had to pluck it before slaying the priest. | 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 524-594 | high | Prussian Slavs kill a goat at winter-corn sowing, eat it ceremonially, hang the skin on a pole near an oak and stone until harvest, then pray, dance, distribute herbs, and use the skin in a priestly address; the passage says the skin represents the corn-spirit. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 5243-5313 | medium | New Guinea chiefs' daughters are kept indoors in shaded houses; Ot Danom girls are shut in dark raised cells for long periods with only a slave woman attending, later shown the sun, earth, water, trees, and flowers as if newly born, followed by a feast, killing of a slave, and blood-smearing; Ceram girls were shut in dark huts at puberty. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 5573-5658 | medium | The passage says effigies are often burned, a pretence may be made of burning a living person, and anciently human beings may actually have been burned on such occasions. | 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 5573-5658 | medium | The passage identifies the main incidents of Balder’s death as mistletoe-pulling and the god’s death and burning, and says both appear to have formed parts of an annual ceremony among Celts and Norsemen, probably also Germans and Slavs. | 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 5660-5714 | medium | At Cobern on Shrove Tuesday lads make a straw-man, try it for local thefts, condemn it to death, lead it through the village, shoot it, burn it on a pyre, dance around it, and require the last bride to leap over it. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 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 5772-5856 | medium | The selected person was called cailleach bealtine or Beltane carline; others made a show of putting him into the fire or quartering him, pelted him with eggshells, spoke of him as dead, and required him to leap three times through the flames. | 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 6138-6173 | high | The passage states that human sacrifices by fire are known, on what it calls unquestionable evidence, to have been systematically practiced by the Celts. | 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 6138-6173 | high | Condemned criminals were reserved by the Celts to be sacrificed to the gods at a great festival once every five years. | 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 6138-6173 | medium | Condemned criminals were reserved by the Celts to be sacrificed to the gods at a great festival once every five years. | 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 6138-6173 | high | Colossal wicker-work or wood-and-grass images were made, filled with live men, cattle, and other animals, set on fire, and burned with their living contents. | 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 6175-6255 | high | Frazer states that quinquennial festivals may have had smaller annual forms, from which some yearly European fire-festivals with traces of human sacrifice are lineally descended. | 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 6175-6255 | medium | In the Rue aux Ours in Paris, people annually made a wicker-work soldier figure, promenaded it for several days, burned it on July 3, and scrambled for burning fragments. | 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 6175-6255 | high | At Luchon on Midsummer Eve, a sixty-foot hollow wicker column interlaced with foliage and surrounded by flowers was filled with combustibles; living serpents were thrown in and the column was set on 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 6257-6324 | high | “living men, representing the tree-spirit or spirit of vegetation, were enclosed in wicker-frames and burned. The whole rite was designed as a charm to make the sun to shine and the crops to grow.” | 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 6257-6324 | medium | Frazer says animals burned by Druids or in modern bonfires included cattle, cats, foxes, and cocks, which European peoples variously regard as corn-spirit embodiments; he adds that serpents at Luchon may have replaced earlier representative animals. | 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 6383-6447 | medium | Sweden, Norway, and Denmark kindle huge Midsummer Eve bonfires on high places; no effigy is reported, but the Swedish former name Balder’s bale-fires is used to infer an earlier annual burning of Balder’s representative or effigy. | 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 6449-6496 | medium | The passage states that an essential feature of primitive fire-festivals was the burning of a man representing the tree-spirit, and argues that the represented tree was originally the oak. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 6498-6584 | medium | The fire is said to be made of oak-wood, and a living man is burned in it as a personification of the oak-spirit; the oak and the man are consumed together. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 7388-7470 | medium | Chontal procedure: a young Indian goes to a lonely place by a river or to a mountain top, prays to the gods, sacrifices a dog or bird, sleeps, sees a jaguar, puma, coyote, crocodile, serpent, or bird, and offers it blood from his body while praying for salt and cacao. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 7472-7542 | medium | A person who names himself after an animal, calls it brother, and refuses to kill it is said to have that animal as his totem; the bat, owl, Emu Wren, and Superb Warbler are described as sex totems. | 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 774-848 | high | Frazer concludes that animal embodiments of the corn-spirit are slain and eaten sacramentally, and that bread or dumplings made in the animal’s image may substitute for flesh. | 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 774-848 | medium | Frazer reports a former Christmas boar sacrifice and a Swedish custom where a skin-wrapped man with straw like boar bristles is pretended to be sacrificed by an old woman with a knife. | 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 8131-8195 | medium | The King of the Wood is said to personify the tree or oak-spirit; his life or death is in the mistletoe on the oak, and, like Balder, he cannot die while it remains intact. | 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 8131-8195 | low | Frazer compares the annual fiery tragedy at Nemi with rites among Celts of Gaul and northern Aryans and says it was probably an essential feature in primitive Aryan oak 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 / 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 | Among the Basutos, boiled grain is thrown on the corn heap with thanks to the gods; the remaining grain is then eaten and the year's provision is treated as pure, while defiled persons are kept away from exposed corn and storage handling. | 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 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 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 85-177 | medium | The passage introduces the section 'The corn-spirit as an animal' and says earlier examples include animal forms such as gander, goat, hare, cat, and fox; it also frames the topic as providing examples of 'killing the god' and as relevant to Attis, Adonis, Osiris, Dionysus, Demeter, and Virbius. | 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 | high | 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. / INDEX.; lines 8664-8866 | high | Attis is indexed under myth and festival, as a tree-spirit or corn-spirit, probable slaying of his high priest in the character of the god, probable cult origin, relation to Lityerses, and as a pig. | 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 | Animal worship entries include sacred animals in procession, animals as scapegoats, animals eaten to obtain qualities, respect for killed animals, belief in animal resurrection, and animals burnt as representatives of vegetation spirit. | 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 | high | 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 list Dionysus as a bull, the corn-spirit as a bull, Osiris and the bull, a sacred bull, a bull as scapegoat, and the corn-spirit as a calf. | 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 list Dionysus as a bull, the corn-spirit as a bull, Osiris and the bull, a sacred bull, a bull as scapegoat, and the corn-spirit as a calf. | 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 midsummer fires in Britanny, Beltane fires in Callander, Candlemas customs, and a fire festival at Cobern. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9092-9315 | medium | Index entries mention Burgundian kings deposed in scarcity, Burma's mode of executing princes of the blood, Cambodia's kings of fire and water and temporary kings, kings of Calicut killed after twelve years, Chinese emperors offering public sacrifices, and a Chinese emperor held responsible for drought. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9317-9539 | high | Entries list the corn-spirit as grandmother or youthful, its death, binding persons in sheaves as representatives, pretended killing of the corn-spirit or its representative, representation by a stranger, and representation by a human 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 9317-9539 | high | Entries mention carrying out Death, driving out Death, Death probably as a divine scapegoat in that custom, ceremonies at burying Death, and an effigy of 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 / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9541-9755 | high | Egypt is indexed for deified kings, crop-failure blame, royal wine restriction, temporary rulers, burning red-haired men, sacred cattle, Apis and Mnevis, ram sacrifice, Egyptian sacrament, scapegoat, and external soul story. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9757-9974 | medium | Entries list killing the god, killing a god in animal form, motives for killing the god, gods dying and buried, and incarnate gods slain. | 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; lines 984-1037 | medium | Frazer introduces the Athenian Bouphonia as a possible example of ancients slaying an ox as representative of vegetation spirit; it occurs near the end of threshing and was traditionally instituted to end drought and barrenness. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9976-10195 | medium | "Human sacrifices"; "Human victim represents the corn-spirit" | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9976-10195 | medium | "Himalayas, scapegoats in the Western"; "Iroquois ... scapegoat used"; "Jeypur, scapegoat used in cases of smallpox" | 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 | XVIII / XXVII / CHAPTER IV / CHAPTER V; lines 2770-2877 | medium | A person who has lost his heart is compared to one facing a frightful precipice and overwhelming whirlpool; friends warn him that many are chained by the same passion, but he says a lover must perish in the attempt if he cannot reach the mistress. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXVII / CHAPTER IV / CHAPTER V / XVIII.; lines 3204-3269 | high | When the pilot offers assistance, the young man answers from the vortex: 'Leave me, and take the hand of my beloved!' | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER IV / CHAPTER V / XVIII. / CHAPTER VI; lines 3386-3397 | high | 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 |
| Celtic Irish | Heroic Romances of Ireland | A. H. LEAHY / IN TWO VOLUMES / VOL. I / PREFACE; lines 249-335 | high | The passage cites Aeneid x. 518-520, where Aeneas sacrifices four youths on Pallas's funeral pyre, and argues this does not prove an ancient Pallas tale or exact ancient Latian practice, though it shows Virgil knew of such funeral-pyre sacrifices elsewhere. | record |
| Celtic Irish | Heroic Romances of Ireland | BOOK OF LEINSTER VERSION / THE LAMENT OF DEIRDRE OVER THE SONS OF USNACH / ACCORDING TO THE GLENN MASAIN VERSION / ALSO THE CONCLUSION OF THE TALE FROM THE SAME VERSION; lines 4405-4561 | medium | “'Twas guile that crushed them: they would save my life / And died therefor” | record |
| Celtic Irish | Heroic Romances of Ireland | PAGE 57 / PAGE 58 / PAGE 59 / PAGE 60; lines 7281-7348 | high | The note says the Plain of Cruach is probably connected with Cromm Cruach, an idol traditionally destroyed by St. Patrick and described in the Book of Leinster as receiving human sacrifices. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 1623-1702 | high | The Olympian gods make a silver generation, less noble than the golden; they remain childish for a hundred years, live briefly in sorrow, wrong one another, and refuse service and sacrifice to the immortals. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 1802-1902 | high | 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 | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2914-3010 | high | At Mecone, Prometheus deceptively divides an ox; Zeus perceives the trick, becomes angry, and the passage explains the burning of white bones on altars. | 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 | high | Cephisus is a river in Orchomenus where the Graces are worshipped; Eteoclus first sacrificed to them; the river has sweet-flowing water and winds like a snake. | 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 | THE GREAT EOIAE / THE MELAMPODIA / AEGIMIUS / FRAGMENTS OF UNKNOWN POSITION; lines 5025-5104 | high | However a city sacrifices, the ancient custom is best. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | FRAGMENTS OF UNKNOWN POSITION / DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501; lines 5143-5175 | high | Men will store many offerings in shrines, and mortals will sacrifice perfect hecatombs to Dionysus at feasts every three years. | 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 | THE STORY OF OEDIPUS / THE THEBAID / THE EPIGONI / THE CYPRIA; lines 7708-7815 | high | Agamemnon shoots a stag and boasts against Artemis; Artemis sends stormy winds, and Calchas says Iphigeneia must be sacrificed to Artemis, so she is fetched as though for marriage to Achilles. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE STORY OF OEDIPUS / THE THEBAID / THE EPIGONI / THE CYPRIA; lines 7708-7815 | high | Artemis snatches Iphigeneia away, transports her to the Tauri, makes her immortal, and places a stag on the altar in her place. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE CYPRIA / THE AETHIOPIS / THE LITTLE ILIAD / THE SACK OF ILIUM; lines 8106-8167 | high | The Greeks burn the city, sacrifice Polyxena at Achilles' tomb, Odysseus murders Astyanax, Neoptolemus takes Andromache, Demophon and Acamas take Aethra, the Greeks sail away, and Athena plans to destroy them at sea. | 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 9516-9643 | high | For a murder, Minos exacted from the Athenians a yearly tribute of boys and girls to be devoured by the Minotaur. | 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 | The golden fleece is the fleece of the ram that carried Phrixus and Helle away; at Colchis Phrixus sacrifices the ram to Zeus. | 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 NIGHT-ADVENTURE OF DIOMED AND ULYSSES. / BOOK XI. / ARGUMENT / THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON.; lines 11640-11775 | high | The Pylian troops gather by Minyas and Alphaeus, perform rites to Jove, the blue-eyed maid, Alphaeus, and the watery monarch, then sleep in arms beside the winding flood. | record |
| Greek | The Iliad | THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON. / BOOK XII. / ARGUMENT. / THE BATTLE AT THE GRECIAN WALL.; lines 11778-11898 | medium | Trojans and Greeks fight at the wall; the wall and trench are called ill-fated because they were made with the gods' powers neglected and no victim slain. | record |
| Greek | The Iliad | THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON. / BOOK XII. / ARGUMENT. / THE BATTLE AT THE GRECIAN WALL.; lines 12166-12292 | medium | Sarpedon addresses Glaucus: their rule, wealth, feasts, and honor should be vindicated by superior deeds; because death, age, and disease cannot be escaped, they should risk life for fame and glory. | record |
| Greek | The Iliad | THE FIFTH BATTLE AT THE SHIPS; AND THE ACTS OF AJAX. / BOOK XVI. / ARGUMENT / THE SIXTH BATTLE, THE ACTS AND DEATH OF PATROCLUS; lines 15508-15644 | high | Achilles takes a dedicated bowl from his tent, purifies it with sulphur and flame, washes it in running water, cleanses his hands, and pours a draught. | 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 16859-17004 | medium | The Greeks say they would rather perish and have the earth drink their blood for sacrifice than lose Patroclus; the Trojans pray to Jove to grant the day or heap them on the dead. | 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 17006-17145 | medium | Automedon's javelin passes Aretus' shield, pierces his belt and lower belly, and Aretus falls dead. | 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 17147-17284 | medium | Idomeneus aims at Hector but the spear kills Coeranus, Merion's squire and charioteer; Coeranus falls, Merion seizes the reins, and he and Idomeneus flee toward the ships. | 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 17544-17691 | medium | Thetis foresees Achilles dying when Hector falls; Achilles replies, in effect, 'Let Hector die, and let me fall,' and casts away hope of return. | 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 | "Then swift pursue thee on the darksome way. / Ere thy dear relics in the grave are laid, / Shall Hectors head be offerd to thy shade" | 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 | A grain field is shown with reapers, sheaves, gatherers, children bearing corn, a rustic monarch watching, a banquet under an oak, and a victim ox prepared for the reapers' repast. | 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 | high | Agamemnon accepts Ulysses' counsel, calls for gifts and captives to be brought in order, and commands Talthybius to bring a boar sacred to Jove and the bright orb of day. | 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 | high | Agamemnon rises with Talthybius holding a boar, cuts bristles from the victim, raises his hands, invokes Jove, earth, heaven’s light, and the Furies, and swears that Brises has remained inviolate. | record |
| Greek | The Iliad | ARGUMENT. / THE BATTLE OF THE GODS, AND THE ACTS OF ACHILLES. / BOOK XXI. / ARGUMENT.; lines 19417-19552 | high | "Twelve chosen youths he drags alive to land" and sends them as "victims destined to Patroclus shade." | record |
| Greek | The Iliad | ARGUMENT. / BOOK XXII. / ARGUMENT. / THE DEATH OF HECTOR.; lines 20363-20504 | medium | Hector and Achilles run three times around the wall; the gods watch, and Zeus laments Hector, recalls his sacrifices, and asks whether to save him or let Achilles kill him. | record |
| Greek | The Iliad | POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2060-2206 | high | Chryses walks silently by the shore and prays to Apollo, invoking his sanctuaries, past wreaths and burnt offerings, and asking the god to avenge him against the Greeks. | record |
| Greek | The Iliad | ARGUMENT. / BOOK XXII. / ARGUMENT. / THE DEATH OF HECTOR.; lines 20909-20966 | high | Hector lies exposed far from parental and wifely care; the wife says the scarf and robe she wove are useless to him and should be burned as a sacrifice honoring the living. | record |
| Greek | The Iliad | ARGUMENT. / THE DEATH OF HECTOR. / BOOK XXIII. / ARGUMENT.; lines 20969-21070 | high | Achilles and the Myrmidons honor Patroclus; his ghost demands burial; wood, procession, hair offerings, animal and captive sacrifices, pyre, libations to Winds, bone collection in a gold urn, tomb, and funeral games are listed. | record |
| Greek | The Iliad | ARGUMENT. / THE DEATH OF HECTOR. / BOOK XXIII. / ARGUMENT.; lines 21072-21199 | high | Achilles cuts his yellow hair, once vowed to Sperchius, casts it toward the sea, recalls promised sacrifices of rams and hecatombs at the river's altars, and gives the hair to Patroclus for the shades below. | record |
| Greek | The Iliad | ARGUMENT. / THE DEATH OF HECTOR. / BOOK XXIII. / ARGUMENT.; lines 21201-21342 | high | A hundred-foot pyre is heaped; Patroclus' body is laid on top; sheep, oxen, fat, honey, and oil are arranged around the pile. | record |
| Greek | The Iliad | ARGUMENT. / THE DEATH OF HECTOR. / BOOK XXIII. / ARGUMENT.; lines 21866-22001 | medium | Oilean Ajax, Ulysses, and Nestor's son run. Ulysses prays to Pallas, who aids him. Ajax stumbles where the slippery shore is clogged with dung and gore beside Patroclus' pyre, where victims had fed the fire. | 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 | 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 | 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 | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23698-23815 | high | The note explains sacrificial throat orientation for celestial gods versus heroes or infernal deities and appends a Virgilian description of slaughter, cooking, meat, and wine. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23947-24048 | high | The note lists animals consecrated or offered to specific deities and says the best sacrifice is an unyoked, healthy, unblemished year-old heifer. | 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 24168-24311 | high | Cutting hair is described as customary in sacrifices; Iris descends to cut Dido's hair before she can expire. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24619-24768 | medium | Cited lines describe priests striking victims, prayers and vapors rising, and heavenly powers rejecting the sacrifice. | 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 | POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2616-2756 | high | Ulysses arrives at Chrysa’s port, lands the hecatomb, and leads Chryseis to Phoebus’ sacred fane. | record |
| Greek | The Iliad | POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2758-2898 | high | 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 | THE CONTENTION OF ACHILLES AND AGAMEMNON. / BOOK II. / ARGUMENT. / THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.; lines 3379-3501 | medium | "Beside a fountain's sacred brink we raised / Our verdant altars, and the victims blazed"; the plane-tree shades the altars. | record |
| Greek | The Iliad | THE CONTENTION OF ACHILLES AND AGAMEMNON. / BOOK II. / ARGUMENT. / THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.; lines 3503-3628 | high | After the monarch speaks, the army murmurs like storm waves; troops return to tents, kindle fires, sacrifice and pray; Agamemnon leads a five-year-old steer to Zeus's altars and summons leading Greek peers. | record |
| Greek | The Iliad | THE CONTENTION OF ACHILLES AND AGAMEMNON. / BOOK II. / ARGUMENT. / THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.; lines 3631-3768 | high | Menestheus leads fifty Athenian ships; the passage recounts Erechtheus, born from a furrow, nurtured by the blue-eyed maid, placed by Pallas in her fane, and honored with sacrifice and slain oxen. | 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 | Menelaus calls for two lambs from the Trojans, sable to earth and white to the sun, and a third selected for Jove. | record |
| Greek | The Iliad | THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES. / BOOK III. / ARGUMENT. / THE DUEL OF MENELAUS AND PARIS.; lines 4447-4579 | high | Heralds bring wine and victims; Idus summons Priam to seal the truce, explaining that Paris and Menelaus will duel for the woman and treasure so the peoples may cease fighting. | record |
| Greek | The Iliad | THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES. / BOOK III. / ARGUMENT. / THE DUEL OF MENELAUS AND PARIS.; lines 4581-4715 | high | Victims are slain; wine is shared and offered in libations; both hosts pray and curse whoever first breaks the league; Jove refuses the imprecations. | 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 5684-5812 | medium | Aeneas, of Venus' race, seeks Pandarus and asks whether the attacker is a mortal to destroy or an angry god punishing Troy for slighted sacrifice, in which case Jove should be propitiated with prayer. | 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 | Hector refuses wine, says blood-stained hands are unfit for prayer, and instructs Hecuba and the matrons to offer odors, the finest mantle, and twelve heifers to Minerva so Troy may 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 7194-7338 | high | The prayer vows twelve young unyoked heifers and asks the goddess to spare the women, infants, and city; the passage says the vow is in vain. | 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 | high | Ajax leads the Greeks to Agamemnon; Agamemnon appoints a five-year-old steer for sacrifice; the victim is prepared, shared, and Ajax receives the honorary chine. | 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 | The Greek chiefs acclaim the speech; the Greek ruler tells the herald that he hears Greece's voice, rejects peace, permits funeral flames for the dead, invokes Jove, and raises his sceptre skyward. | 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 | high | All night Greek and Trojan powers feast; Jove shows wrath with red lightning and thunder, frightening all, after which each pours to Jove and libations wet the ground before they sleep. | record |
| Greek | The Iliad | THE SINGLE COMBAT OF HECTOR AND AJAX. / BOOK VIII. / ARGUMENT. / THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS.; lines 8436-8558 | high | Agamemnon rebukes the Argives, laments his oppression, recalls vows and sacrifices to Jove, and asks that the surviving Greeks escape Hector's hand. | record |
| Greek | The Iliad | THE SINGLE COMBAT OF HECTOR AND AJAX. / BOOK VIII. / ARGUMENT. / THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS.; lines 8970-9009 | high | “Fat sheep and oxen from the town are led, / With generous wine, and all-sustaining bread, / Full hecatombs lay burning on the shore: / The winds to heaven the curling vapours bore.” | 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 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 9613-9742 | high | At rocky Calydon, Aetolians and Curetes fight; Cynthia sends a monstrous boar because of neglected sacrifice; the boar devastates fields and forests, Meleager kills it, a dispute over spoils begins, and Meleager's rage rises. | record |
| Greek | The Iliad | THE EMBASSY TO ACHILLES. / BOOK X. / ARGUMENT. / THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES.; lines 9928-10052 | high | "He rends his hair, in sacrifice to Jove, / And sues to him that ever lives above." | 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 4941-5079 | low | Half-way across, the jelly fish asks whether the monkey has his liver, then explains that the Dragon Queen is ill and that a doctor said only a live monkey's liver would cure her. | 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 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 6128-6233 | high | Ototachibana leaps into the sea, disappears in the waves, the storm ceases, the sea becomes calm, and the sea gods are said to be appeased. | 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 6128-6233 | high | Ototachibana leaps into the sea, disappears in the waves, the storm ceases, the sea becomes calm, and the sea gods are said to be appeased. | record |
| Buddhist | Jataka tales | THE FOOLISH, TIMID RABBIT / THE WISE AND THE FOOLISH MERCHANT / THE ELEPHANT GIRLY-FACE / THE BANYAN DEER; lines 1151-1226 | high | The mother deer asks the Banyan Deer king to save her; he replies, 'Go back to your herd. I will go in your place.' | 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 | medium | When the water-sprite offers to bring back one brother, the eldest asks for the younger one, saying their father sent them away on Sun Prince's account and he could not leave Sun Prince there. | 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 | high | 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 |
| 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 | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 22843-23030 | high | Wainamoinen finds Otso, inspects its fur and paws, thanks Ukko for giving the bear, and tells Otso that its life is willingly given as a sacrifice to Northland. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23032-23209 | medium | The tribe-folk salute Otso with names such as Honey-paw and Light-foot, welcome him to courts, cabins, and tables, and describe their long waiting for the beloved forest treasure. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23211-23370 | medium | When the bear was found, Wainamoinen needed no javelins or arrows; Otso fell in his cradle or fir-tree, tore his breast on branches, and freely gave his life to others. | 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 338-431 | high | Water is second only to air in reverence; Finland has sacred lake and river names, some Finlanders offer goats and calves to sacred waters, and Ugrian clans sacrifice reindeer to the river Ob. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 1609-1839 | medium | Sura CVIII says abundance has been given, commands prayer to the Lord and slaying victims, and says the hater will be childless; the note links this to taunts over the death of Muhammad's sons. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18220-18327 | medium | The companion-gods are said to induce many associators to slay their children, ruin them, and confuse their religion; the addressed figure is told to leave them and their devices. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18865-18984 | high | Moses says God commands a cow sacrifice. The people ask for clarification; the cow is specified as middle-aged, bright fawn-coloured, sound, unblemished, and not used for ploughing or watering before they sacrifice it. | 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 20008-20136 | high | The cow was to be sacrificed so a murderer could be discovered through a miracle involving a piece of her flesh and a corpse. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21500-21622 | medium | The believers' wound is matched by wounds suffered by others; days of success and reversal are alternated so God may know believers, take martyrs, test believers, and destroy infidels. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21747-21849 | high | Some say they will not credit an apostle until he presents a sacrifice devoured by fire from heaven; the reply says earlier apostles came with miracles and the named sign, yet were slain, and that earlier apostles were treated as liars despite proofs and books. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24325-24458 | medium | Pilgrims are to witness benefits, mention God's name on appointed days over animals supplied for sustenance, eat from them, and feed the needy and poor. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24460-24582 | high | Cattle and camels are appointed for sacrifice; God’s name is commemorated over them; meat is eaten and shared; flesh and blood do not reach God, but piety reaches Him. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24584-24720 | medium | The note describes vows and sacrifices of animals for blessings, compares related customs, mentions thousands of animals slain at Mina, and says the devout view the victim as expressing that death is deserved before God. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24722-24835 | medium | Unbelievers keep the believers from the sacred Mosque and prevent the offering from reaching the place of sacrifice; hidden believing men and women are cited as a reason for restraint of punishment. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25848-25971 | high | The passage forbids carrion, blood, swine's flesh, animals sacrificed under any name other than God, animals killed in specified improper ways, prey already eaten by beasts unless properly killed, sacrifices on stone blocks, and division by consulting arrows. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25973-26089 | high | The sons of Adam each offer an offering; one is accepted and one is not. The rejected one threatens to kill the other, who refuses retaliation, fears God, and refers to the Fire as recompense for unjust doers. | 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 4957-5183 | high | Abraham asks for a righteous son; a meek youth is announced. Abraham tells him of a dream that he should sacrifice him; the son accepts. After they submit and the son is laid down, a divine call says the vision is satisfied and the son is ransomed with a costly victim. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7240-7394 | medium | A note says Abraham drove Satan away with stones when Satan tried to hinder him from sacrificing Ismael; it links this to throwing stones at pillars in Mina and cites Genesis xv. 11 for comparison. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10045-10130 | medium | A man sells his soul for what pleases God, and God is gracious to servants; Sale's note identifies him as Soheib, who left possessions and fled to Medina under persecution. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10045-10130 | medium | Sale's notes describe completion of a vow and pilgrimage ceremonies, expiation by fasting, feeding poor people, or sacrificing a sheep, pilgrimage months, and pilgrims rushing from Arafat to Mozdalifa. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10903-10986 | medium | Sale's note says the phrase about Satan driven away with stones alludes to Abraham throwing stones at the devil when tempted not to sacrifice his son; Muslims commemorate this by throwing stones at the devil during pilgrimage ceremonies in Mina. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11721-11782 | medium | God is said to know or prove believers, have martyrs from among them, not love workers of iniquity, and destroy infidels. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11785-11858 | medium | No soul can die except by God's permission according to a written determination; God gives reward to those who choose this world or the world to come and rewards the thankful. | 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 12006-12093 | high | Some say no apostle should be credited unless he comes with a sacrifice consumed by fire; the reply says earlier apostles came with proofs and the mentioned miracle, yet were slain. | 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 12095-12178 | high | Commentators say Jews expected prophets to prove their mission by bringing down fire from heaven to consume sacrifice; the note connects this to Leviticus, Chronicles, Kings, tabernacle and temple altar fires, and an expectation that a restorer would rekindle heavenly fire. | 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 12714-12793 | low | If commanded to slay themselves or depart from their houses, only a few would do it; obedience to admonition would be better, confirm faith, bring great reward, and direct them in the right way. | 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 | medium | 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 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 13559-13628 | high | Believers are told not to violate God's holy rites, the sacred month, offerings, ornaments hung on offerings, or those traveling to the holy house seeking divine favor. | 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 13786-13838 | high | "the history of the two sons of Adam"; they offered offerings, and one was accepted while the other was not. | 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 13840-13919 | high | Notes identify Cain and Abel as Kbil and Hbil; each was born with a twin sister; Adam ordered cross-marriages by God’s direction; Cain refused; Adam ordered offerings to God; Cain offered poor corn and Abel a fat lamb. | 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 | medium | Believers must not kill game on pilgrimage; deliberate killing requires equivalent domestic restitution, offering to the Caaba, feeding the poor, or fasting. | 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) | A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1459-1511 | high | The Sabians are described as fasting three times a year, offering many sacrifices while eating none and burning all, and abstaining from beans, garlic, and other vegetables. | 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 | The passage says the companions induced many idolaters to slay their children, bringing them to perdition and rendering their religion obscure and confused. | record |
| Islamic | The Koran (Al-Qur'an) | A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1620-1670 | medium | Manah is described as a worshipped large stone demolished by Saad; its name is connected with flowing blood of sacrificed victims and sacrifices at Mina. | 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 18107-18186 | medium | "Go forth to battle, both light and heavy," employing substance and persons for God's religion. | record |
| Islamic | The Koran (Al-Qur'an) | A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1831-1877 | medium | Al Nooman of Hira, in a drunken fit, orders two companions buried alive; afterward he raises a monument and institutes an unfortunate day for killing and blood sprinkling and a fortunate day for safety and gifts. | 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 18617-18694 | medium | 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 XV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22368-22427 | high | Yaser and Sommeya, Ammar's parents, are said to have refused to recant under the same trial and to have been put to death, with Sommeya described as killed cruelly. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24046-24144 | medium | A note says Ismael was celebrated for fulfilling his promise when Abraham was commanded to sacrifice him, and says Muslims identify Ismael, not Isaac, as the intended offering. | 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 | high | 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) | CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25657-25746 | high | "Their flesh is not accepted of GOD, neither their blood; but your piety is accepted of him. Thus have we given you dominion over them, that ye might magnify GOD..." | 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 27231-27318 | medium | “I will cut off your hands and your feet, on the opposite sides, and I will crucify you all.” | 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 31094-31213 | high | When the son is old enough to join Abraham in acts of religion, Abraham reports a dream that he should sacrifice him; the son accepts God's command; both submit; Abraham lays him prostrate; God calls to Abraham, says the vision is verified, calls it a manifest trial, ransoms him with a noble victim, bestows peace on Abraham, and later mentions the promise of Isaac and mixed descendants. | 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 | high | The note says Abraham was ordered in a vision on the eighth night of Dhu'lhajja to sacrifice his son; the vision is repeated, he knows it is from God, and resolves to obey. | 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) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVIII. / ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31490-31585 | medium | Solomon is named as David's gift and excellent servant; swift horses are shown to him in the evening, he says earthly good distracted him from remembrance of his Lord, and he cuts their legs and necks. | 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 33986-34065 | high | "hindered you from visiting the holy temple" and hindered the offering from arriving "at the place where it ought to be sacrificed." | 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) | 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 | high | Ali borrows three measures of barley from Simeon of Khaibar; Ftema grinds and bakes one measure into five cakes; a poor man comes, receives all the bread, and the household spends the night with only water. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XC. / ENTITLED, THE TERRITORY; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38548-38575 | medium | The passage says he does not attempt the cliff, then defines the cliff as freeing a captive or feeding an orphan kinsman or a poor man in a day of famine. | 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. / FINIS / AN INDEX / OF THE; lines 39526-39627 | high | Abraham is indexed as patriarch; former idolater; demolisher of Chaldean idols; preacher; disputant with Nimrod; survivor of Nimrod's fire; seeker of conviction about resurrection; sacrificer of birds and of his son; host of angels; recipient of Isaac's promise; friend of God; builder and cleanser of the Caaba with Ismael. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39628-39754 | high | "Cain and Abel, their sacrifices"; "Cain kills his brother"; "instructed by a raven to bury him"; "Cow ordered to be sacrificed"; "Dead body raised to life by a part of the sacrificed Cow". | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39848-39924 | high | Index entries summarize Israelite episodes: males slain by Pharaoh, passage through the Red Sea, God's goodness, miraculous wilderness feeding, desire for Egyptian herbs, worship of the golden calf, punishment, Jericho word-changing, red cow sacrifice, demand to see God, refusal to enter the Holy Land, transgression, desire for a king, and curses by David and Jesus. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5450-5506 | medium | Fasting is introduced as the third point of religious practice; Mohammed is said to call it the gate of religion and to praise the odor of the fasting person's mouth; Al Ghazali reckons it one-fourth of faith. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5789-5841 | high | On arriving at Mecca, pilgrims visit the temple and perform rites including procession around the Caaba, running between Saf and Merw, stationing on Mount Arafat, slaying victims, and shaving heads in Mina. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5844-5922 | high | On the tenth of Dhu'lhajja, pilgrims slay victims at Mina; part is eaten by them and friends, the rest given to the poor; permitted animals are sheep, goats, kine, or camels under sex and age rules. | 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 6226-6276 | high | Wasla is explained through multiple variants involving repeated births, twins, male and female offspring, the phrase that a female is joined to her brother, milk restrictions, consecration, sacrifice, sparing, and gendered use. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION III / SECTION IV. / SECTION V. / OF CERTAIN NEGATIVE PRECEPTS IN THE KORN.; lines 6279-6346 | high | Some commentators are said to understand a Qur'anic passage as also condemning the sacrifice of children to idols, especially to fulfill a vow to sacrifice one child if a certain number of sons were born. | 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 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 6729-6778 | medium | The passage says Jews and Christians have also encouraged partisans with similar promises, then quotes Maimonides instructing one defending the law to rely on Israel's hope, fight for divine unity, put his life in his hand, and disregard wife and children. | record |
| Islamic | The Koran (Al-Qur'an) | OF CERTAIN NEGATIVE PRECEPTS IN THE KORN. / SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII.; lines 7053-7133 | high | Two annual feasts are described: Id al fetr, the feast of breaking the fast after Ramadan, and Id al korban or Id al adha, the feast of sacrifice beginning when victims are slain at the pilgrimage of Mecca. | 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 9159-9242 | high | Moses tells his people God commands them to sacrifice a cow; after repeated questions, the cow is specified as middle-aged, intensely red, not used for ploughing or watering, sound, and unblemished; they sacrifice her but nearly fail to do so. | 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 | high | Hammiel is killed by a relation; after accusations before Moses lack evidence, God commands a marked cow to be killed, the orphan's heifer is bought for much gold, sacrificed, and the dead body revives after being struck with part of it to name the killer before dying again. | 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 | low | A note says Muslims invoke God's name when killing animals for food and regard the meat as unlawful if the invocation is neglected. | 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 | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6843-6935 | medium | The Irish and the men of the Island of the Mighty enter opposite sides, sit in concord, confer sovereignty on the boy, and pass him among Bendigeid Vran, Manawyddan, Nissyen, and Evnissyen. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6843-6935 | high | Evnissyen laments causing the strait of the men of the Island of the Mighty, has himself flung into the cauldron with the Irish dead, breaks the cauldron into four pieces, and bursts his heart. | record |
| Hindu | Maha-bharata | BOOK II / SWAYAMVARA / BOOK III / RAJASUYA; lines 1115-1247 | high | Yudhishthir resolves to perform the Rajasuya as a formal assumption of imperial title; his brothers proclaim his supremacy, Jarasandha is killed, other monarchs recognize Yudhishthir and bring tribute, and Dhrita-rashtra and his sons are invited. | record |
| Hindu | Maha-bharata | CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 121-264 | medium | Vidura attends to duties; Drona measures the tourney ground in a cleared meadow by a crystal fountain, places holy gifts on a lighted altar, and people come from distant towns and hamlets to view the sacred rite. | record |
| Hindu | Maha-bharata | BOOK II / SWAYAMVARA / BOOK III / RAJASUYA; lines 1249-1393 | high | Yudhishthir addresses Bhishma, Drona, Kripa, Duryodhan and others, asking their favour and directing that his treasure be used for gifts to the poor and worthy. | record |
| Hindu | Maha-bharata | BOOK II / SWAYAMVARA / BOOK III / RAJASUYA; lines 1249-1393 | high | 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 1544-1645 | high | 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 | In the sacred chamber, priests feed the sacrificial fire and Brahmans chant mantras; a jackal's wailing and raven's ominous cry are heard, and elders respond to the portent. | 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 2149-2281 | high | "From the fire upon the altar... In the form of beauteous maiden, goddess of savitri sprung!" | 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 VII / UDYOGA / BOOK VIII / BHISHMA-BADHA; lines 4511-4647 | medium | Krishna says Bhishma will fall by day's end as a victim to virtue and that Bhishma himself has shown the way. | record |
| Hindu | Maha-bharata | BOOK VIII / BHISHMA-BADHA / BOOK IX / DRONA-BADHA; lines 4972-5112 | medium | Arjun says he should lose the bright sky of the righteous fathers and live with sinners in deepest hell if Jayadratha does not die before tomorrow's sunset; otherwise Arjun will give up his weapons and die on a flaming pyre. | record |
| Hindu | Maha-bharata | BOOK X / KARNA-BADHA / BOOK XI / SRADDHA; lines 6115-6263 | medium | Vidura and companions gather sandalwood, aloes, oil, ghee, perfumes, robes, dry wood, shattered cars, and splintered lances for funeral pyres. | record |
| Hindu | Maha-bharata | BOOK XI / SRADDHA / BOOK XII / ASWA-MEDHA; lines 6359-6481 | high | Yudhishthir is crowned at Hastinapura; Parikshit is named as successor; Yudhishthir remains troubled by guilt for the war, and Vyasa advises the Aswa-Medha for expiation. | record |
| Hindu | Maha-bharata | BOOK XI / SRADDHA / BOOK XII / ASWA-MEDHA; lines 6359-6481 | medium | Yudhishthir is crowned at Hastinapura; Parikshit is named as successor; Yudhishthir remains troubled by guilt for the war, and Vyasa advises the Aswa-Medha for expiation. | record |
| Hindu | Maha-bharata | BOOK XI / SRADDHA / BOOK XII / ASWA-MEDHA; lines 6359-6481 | medium | Yudhishthir calls his brothers, tells Bhima that Arjun is returning with the steed and the Aswa-Medha is near, and orders Vedic Brahmans to choose the sacrificial site for the feast and rite. | record |
| Hindu | Maha-bharata | BOOK XI / SRADDHA / BOOK XII / ASWA-MEDHA; lines 6483-6627 | high | Messengers invite renowned monarchs to Hastina and the consecrated ground; kings and chieftains come with retinues, arms, horses, gems, and gold. | record |
| Hindu | Maha-bharata | BOOK XI / SRADDHA / BOOK XII / ASWA-MEDHA; lines 6483-6627 | high | "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 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 6483-6627 | high | Chiefs and monarchs see the site filled with living objects, corn, and cattle; curd, cake, confections, and sumptuous foods are provided for Brahmans and a hundred thousand people. | record |
| Hindu | Maha-bharata | BOOK XI / SRADDHA / BOOK XII / ASWA-MEDHA; lines 6483-6627 | medium | Creatures from earth, lake, flood, pasture, jungle, sky, moisture, cave, and mountain are brought for the sacrifice. | record |
| Hindu | Maha-bharata | BOOK XI / SRADDHA / BOOK XII / ASWA-MEDHA; lines 6629-6716 | high | Bulls, steeds, and three hundred other creatures are tied to stakes; deva-rishis, gandharvas, apsaras, kinnaras, kim-purushas, siddhas, Narad, Chetra-sena, and Vedic pupils attend or perform around the sacred rite. | record |
| Hindu | Maha-bharata | Maha-bharata / MAHA-BHARATA / THE EPIC OF ANCIENT INDIA / CONDENSED INTO ENGLISH VERSE; lines 69-118 | medium | "III. Rajasuya (The Imperial Sacrifice)" and "XII. Aswa-Medha (Sacrifice of the Horse)" | record |
| Hindu | Maha-bharata | BOOK XII / ASWA-MEDHA / CONCLUSION / TRANSLATOR'S EPILOGUE; lines 7089-7179 | high | The passage summarizes the later war events: Bhishma's fall, Arjun's son's death and Arjun's revenge, Drona's death, Arjun and Karna's final contest, midnight slaughter, Duryodhan's death, funerals, and Yudhishthir's horse-sacrifice. | 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 |
| Hindu | Maha-bharata | CONCLUSION / TRANSLATOR'S EPILOGUE / ROMESH DUTT. / GLOSSARY OF SANSCRIT WORDS; lines 7240-7368 | low | The glossary begins and defines terms including abhishava, abhisheka, acharya, ajya, apsaras, arghya, asura, and aswamedha. | record |
| Hindu | Maha-bharata | BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 745-887 | medium | Draupadi enters after ablutions with a golden bridal garland; a Brahman priest lights the fire with offerings; holy men give benedictions; Drupad's son leads out his sister. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10514-10628 | medium | Men offer camels as sacrifice hoping their swords will serve against Mustafà; the Prophet warns that such offerings are worthless, and chiefs of Mekka sacrifice while at war with God's apostle. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14098-14187 | medium | Increase grows out of decrease; the martyr gains eternal life through apparent death; harvest corn is cut for bread; beasts slaughtered under wisdom's law nurture human life, while human slaughter brings woes. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14189-14300 | medium | The passage returns to ‘Alī and his destined foe; ‘Alī says his murderer is before his eyes, he feels no anger, and death and resurrection are welcome to him. | record |
| Sufi | The Mesnevi | XIII. / XVII. / THE END. / FOOTNOTES:; lines 14479-14639 | medium | “The mount where the victims are slaughtered by the pilgrims.” | record |
| Sufi | The Mesnevi | XIII. / XVII. / THE END. / FOOTNOTES:; lines 14641-14763 | high | The note says Muslims identify Ishmael, not Isaac, as the one to have been sacrificed, while the Qur’anic passage itself gives no name for the boy. | record |
| Sufi | The Mesnevi | XIII. / XVII. / THE END. / FOOTNOTES:; lines 14913-15087 | medium | Dhū-Nuwās, a Jewish king of Yaman, burnt the Christians of Nejrān in a fiery trench when they refused to forsake their faith. | 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 heifer bought by butchers for slaughter escapes, becomes calm on seeing Jelāl, approaches as if pleading, and is spared after Jelāl asks the butchers to release her under his protection. | 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 4279-4412 | medium | At the Vazīr’s college entertainment, Qur’ān recitation is followed by religious dancing; repeated contact occurs in the dance; Jelāl objects; police seize Shemsu-’d-Dīn and put him to death. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5876-5995 | medium | Ishmael beneath his father’s knife is invoked, and the hearer is urged to lay down life for such a prince so the soul may be at peace with God. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5997-6113 | high | Mundane perception guides earthly matters; religious sense leads toward God's glories, and the soul's health is found through suffering and wasting of the flesh followed by rebuilding. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6115-6223 | medium | The vizier asks the king to cut off his hands, ears, nose, and lips, send him toward the gallows, allow intercession, disgrace him publicly, and exile him so Christians will receive him. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7142-7245 | high | 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 | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7777-7886 | medium | The passage links sloth with the creed of compulsion, compares compulsion to splinting an injury, and says that one who truly loses a leg in God's fight will be met by Buraq, a chariot of light. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7999-8095 | medium | The hare says he set out early for the lion’s court with a companion hare selected by lot as food under the pact, but a strange invading lion attacked them on the road. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9393-9503 | high | The speaker says humans are good for self-sacrifice, the lover’s life is self-sacrifice, the heart is the price of winning a heart, and recounts being told by a beloved to hold his tongue. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 10979-11037 | high | The Argonauts arrive at Colchis; Æetes is forewarned by an oracle that a stranger will take his crown and life and institutes sacrifice of strangers. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 11039-11121 | high | Medea stands outside, avoids contact with Jason, erects turf altars to Hecate and Youth, adorns them, digs trenches, sacrifices a black ram, pours wine and warm milk, prays to underworld deities not to hasten Aeson's death, and has Aeson placed in a deathlike enchanted sleep on herbs. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11676-11770 | high | The father rejoices that his son is safe after a narrow escape from death. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11973-12064 | high | Incense is offered at altars in vain; husbands and fathers praying for wives or sons sometimes die at the altars while still holding unconsumed frankincense. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1224-1310 | low | Lycaon plans to kill Jupiter in sleep, cuts the throat of a Molossian hostage, and prepares the quivering limbs by boiling and roasting before setting them on the table. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 12340-12383 | high | Antoninus Liberalis and Apollodorus identify the wild beast as the Teumesian fox from Teumesus; Thebans gave it a child monthly to appease it. Palaephatus says it was a man named Alopis. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1313-1408 | medium | Commentary suggests Lycaon’s story may have an antediluvian origin and possibly derives from Cain; it compares their names, first-murderer status, Cain’s killing of Abel during sacrifice, Lycaon’s human flesh offering, and divine accountability. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5564-5654 | medium | On a visible plain on the mountain, Agave first sees Pentheus looking on the rites with profane eyes, strikes him with her thyrsus, calls him a boar, and the raging multitude rushes upon him. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7081-7175 | high | The explanation identifies Ino, Athamas, Nephele, Helle, Phryxus, Learchus, and Melicerta; Ino plots against Nephele's children, a famine is linked to parched seed, and Delphi's reported response calls for Nephele's children to be sacrificed. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7481-7575 | high | Perseus erects three turf altars to Mercury, Minerva, and Jove, and sacrifices a cow, calf, and bull. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9088-9125 | high | A fragment of Stobaeus says an oracle told Erectheus he would defeat the Eleusinians if he sacrificed his daughter Proserpine; the note suggests this may have influenced the story of Proserpine's rape by Pluto. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION.; lines 10447-10540 | high | Iarbas, king of Mauritania, presses Dido to marry him, and she asks for three months to decide. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10710-10786 | medium | While the Sibyl speaks during the steep ascent, Æneas emerges from the Stygian abodes to the Eubœan city; after sacrifice he approaches the shore not yet named after his nurse. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1128-1209 | medium | Althaea holds the billet before sepulchral altars, invokes the Eumenides, says she is both avenging and committing a crime, and asks her brothers’ ghosts to receive the costly funeral offering. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12144-12220 | medium | Pythagoras first forbids animals at table, tells mortals not to pollute their bodies with abominable food, and lists corn, apples, grapes, herbs, milk, and honey as foods provided without slaughter. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12222-12301 | high | Humans attribute slaughter to gods, adorn and kill an altar victim, inspect entrails, and are exhorted not to feed on flesh or eat the tillers of the ground. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12222-12301 | high | Swine and goat are killed for damaging seeds and vines; sheep and oxen are described as harmless, useful, and unjustly slaughtered. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION.; lines 12858-12942 | high | Numa returns, is invited to rule Rome, has a nymph for wife and the Muses for guides, teaches sacrificial rites, brings a warlike people toward peace, dies, and is mourned. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION.; lines 13016-13099 | high | Cippus makes atonement at grassy altars with fragrant fires, wine, and slaughtered sheep, and an Etrurian soothsayer inspects the entrails. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13198-13289 | high | The Troezenians honor Hippolytus with a temple, priest, and yearly sacrifices; young women cut hair before marriage and bring it to his temple; he is said to become Auriga; later authors say Aesculapius restores him to life and he appears in Italy as Virbius. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1330-1459 | high | Inferiæ are sacrifices to the shades of the dead; the note says Romans offered wine, milk, garlands, and sacrificial victims to departed souls. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13378-13486 | high | The god enters the Ausonian ship; the ship is conscious of divine weight; the descendants of Aeneas rejoice; a bull is slain; the garlanded ship departs, and the god is visible aloft by the stern looking at the waters. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1461-1546 | high | The explanation says Œneus forgot Diana in sacrifice; a wild boar ravaged his lands and vineyard; Meleager gathered nobles to destroy it; Althæa devoted her son to the Furies, with possible incantations behind the fatal billet story. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1461-1546 | high | Theseus asks about the apparent island; Acheloüs answers that five lands are visible and says they were Naiads who sacrificed ten bullocks and invited local gods while disregarding him. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2323-2391 | medium | After much time, Hercules returns victorious from Oechalia and prepares a vowed sacrifice to Cenean Jupiter; Rumour reports to Deianira that he loves Iole. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | OF THE / PRINCIPAL TRANSFORMATIONS MENTIONED IN / THE METAMORPHOSES. / BOOK VIII.; lines 234-271 | medium | Minos returns to Crete, has Daedalus help erect the Labyrinth, encloses the Minotaur there, and feeds it Athenian captives; Theseus slays the Minotaur, escapes with Ariadne's aid, deserts Ariadne on Dia, and Bacchus places her crown among the constellations. | 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 | EXPLANATION. / BOOK THE NINTH. / EXPLANATION. / EXPLANATION.; lines 2575-2662 | high | Hercules’ apotheosis is said to begin at his funeral; he is worshipped as a demigod. Another version has thunder and lightning consume him. A tomb and altar on Mount Oeta receive yearly animal sacrifices. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK IX. / BOOK X. / BOOK XI. / BOOK XII.; lines 336-354 | high | At Aulis, the Greeks see a serpent changed into stone and prepare to sacrifice Iphigenia to Diana, but a hind is substituted. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TENTH.; lines 4040-4101 | medium | Olenus takes another's crime and appears guilty; Lethaea trusts in her beauty; the note says Lethaea compared her beauty to goddesses and that both became stones. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE TENTH. / EXPLANATION.; lines 4104-4203 | low | According to Ovid and other poets, Maenads or Bacchanals tore Orpheus in pieces to avenge his contempt of them and their rites. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE TENTH. / EXPLANATION. / EXPLANATION.; lines 4263-4355 | medium | The explanation concludes that Attis was one of Cybele's priests and that the Galli imitated his self-mutilation, prompting later stories to explain the extraordinary act. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4587-4669 | medium | The Hyacinthia is described as an annual three-day festival at Amyclae involving honor to Apollo, Hyacinthus, or both; mourning rites and restrictions on the first and last days; and rejoicing, praise of Apollo, horse races, female procession, sacrifices, hospitality, special foods, and ivy chaplets on the second day. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4672-4753 | high | The Cerastae have horned foreheads; before their doors stands a blood-stained altar of Jupiter Hospes where strangers are slain. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5127-5208 | medium | The third day was merry in memory of Iämbe amusing the grieving Goddess after Proserpine's loss; an atoning sacrifice was probably offered. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5635-5712 | medium | Astarte caused Byblos and Syria to mourn and established annual feasts; the Syrians mourned for several days and then rejoiced as though Adonis had been raised from the dead at a second festival called 'The Return.' | 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 | 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 | BOOK XIV. / BOOK XV. / BOOK THE EIGHTH. / EXPLANATION.; lines 635-725 | medium | The fable summary states that Minos forces Athens to pay a tribute of high-born youths and virgins to be exposed to the Minotaur, and that the lot falls on Theseus. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK XIV. / BOOK XV. / BOOK THE EIGHTH. / EXPLANATION.; lines 635-725 | high | Minos pays a vow to Jupiter with one hundred bulls; the shame connected with his family has become visible in the unnatural two-formed monster. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK XV. / BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION.; lines 728-812 | medium | Athens suffers famine and enemy pressure, consults Delphi, seeks peace from Minos, and receives tribute terms requiring seven young men and seven virgins either yearly or every nine years depending on the cited authors. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7293-7322 | low | Tzetzes adds that Æsacus said the mother and infant born that day had to be killed; Priam, hearing that Cilla had borne a son that day, ordered both killed to avoid the prediction. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH.; lines 7325-7421 | high | Calchas does not conceal that the wrath of the virgin Goddess must be appeased by the blood of a virgin. | 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 7564-7646 | high | The passage describes disagreement over Iphigenia’s fate: sacrifice, transformation into a she-bear, old woman, or heifer; it also identifies Iphianassa as probably the same person in later poetry. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 7564-7646 | high | An oracle warns that the first Greek to land at Troy will be slain; Protesilaüs lands first and is killed by Hector. Cygnus is brave, said to be Neptune’s son and invulnerable, and his transformation into a swan is rationalized by name resemblance. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 7648-7732 | high | After the combat, both sides cease fighting for many days while guards watch the Phrygian walls and Argive trenches. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 7789-7876 | medium | Peleus calls his revenge for Crantor a sacrifice, wounds Demoleon with an ashen lance, endures Demoleon's horse-foot trampling, and continues killing; Dorylas is described with wolf skin and blood-reddened ox horns as a weapon. | 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 |
| 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 8624-8692 | high | At Aulis the fleet lacks favorable breezes; oracles command Agamemnon to slay his innocent daughter for Diana; the speaker claims to sway the father and to be sent to deceive the mother with craft. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8860-8963 | medium | “Troy, farewell!” the Trojan women cry; they kiss the soil and depart. Hecuba is dragged from her children’s sepulchres, carries Hector’s ashes, and leaves grey hair and tears on Hector’s tomb. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 899-983 | high | The fable summary states that Diana, offended by Oeneus' neglect, sends a boar; Meleager leads the chase, kills it, gives its head to Atalanta, kills his uncles over the trophy, dies when Althaea burns the fate-linked torch, and his sisters are changed into birds. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION.; lines 9133-9233 | high | In the fable summary, the Greeks returning from Troy are stopped in Thrace by Achilles' shade, who asks for Polyxena's sacrifice; Hecuba fetches water for Polyxena's body and sees Polydorus' corpse. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION.; lines 9235-9321 | high | Achilles rises from the ground like a threatening figure and asks whether the Greeks are departing without remembering him; he demands that Polyxena be slain to appease his ghost and honor his sepulchre. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION.; lines 9401-9443 | high | Two fierce tribes of birds fight from opposite sides with beaks, claws, wings, and breasts; their kindred bodies fall as a sacrifice to the entombed ashes. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9446-9543 | high | Other writers, including accounts associated with Pausanias, Virgil, and Euripides, describe Polyxena as sacrificed by Pyrrhus to Achilles’ shade at Achilles’ tomb or cenotaph, sometimes after Achilles’ ghost appears and Calchas is consulted. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9446-9543 | high | 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 | high | Frankincense is given to flames, wine poured on it, ox entrails burned, and the guests feast on couches with wine and gifts of Ceres. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9677-9769 | high | At Thebes under Orion, a plague leads to an oracle that the king's daughters must be sacrificed; the two maidens present themselves at the altar, are immolated, the gods are appeased, and the plague ceases. Their example inspires young Thebans, giving rise to the saying that the maidens' ashes became men. | record |
| Buddhist | More Jataka Tales | THE RED-BUD TREE / THE WOODPECKER AND THE LION / THE OTTERS AND THE WOLF / HOW THE MONKEY SAVED HIS TROOP; lines 773-865 | medium | The monkeys see archers with arrows ready, fear death, and ask their Chief what they should do. | 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 | Abdul Wahid and Sofian Tsavri visit Rabia in illness; Rabia refuses to ask God to remove suffering sent by God, admonishes Sofian about inclination to the low world, and challenges his question about whether God is satisfied with him. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV; lines 1300-1396 | medium | Ibrahim says that when he gleaned, ears of corn fell from his robe about forty times; a voice explains this as requital for forty red-gold bucklers once carried before him. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V; lines 1485-1557 | medium | When Fudhayl's only son dies young, he appears unusually cheerful and tells Abou Ali that God's good pleasure is therefore his own. | record |
| Sufi | Mystics and Saints of Islam | RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1656-1756 | medium | After forty years of asceticism Bayazid reaches doors and curtains hiding the throne of God, is stopped because he still has a pitcher and old cloak, casts them away, and is told to teach others from this example. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 1947-2038 | medium | Hallaj's utterance "I am the truth" is said to have led to execution, since "the Truth" was a recognized name of God. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 2040-2134 | high | Attar's account calls Hallaj a martyr in the way of truth, pure within and without, loyal in love, drawn toward God's face, consumed by love's flames, miraculous, and knowledgeable in mysteries. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 2136-2245 | medium | A dervish asks Mansur what love is; Mansur says it will be seen over three days, when he is killed, his body burned, and his ashes scattered to the winds as results of love to God. | record |
| Sufi | Mystics and Saints of Islam | PREFACE / CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES; lines 349-436 | medium | Hellaj, educated in Junaid's Sunni school stressing love to God, openly preached and applied reserved doctrines; after a fatal utterance, authorities seized and executed him, and his doctrine spread further. | record |
| Sufi | Mystics and Saints of Islam | THE ANGEL GABRIEL AND THE INFIDEL. / THE CLAY OF WHICH MAN IS MADE. / THE DEAD CRIMINAL. / ANECDOTE OF BAYAZID BASTAMI.; lines 3803-3854 | medium | A person offers a thousand pieces of silver as ransom, but Attar tells the captor not to sell him so cheaply because someone will give more. | record |
| Sufi | Mystics and Saints of Islam | THE CLAY OF WHICH MAN IS MADE. / THE DEAD CRIMINAL. / ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII; lines 3857-3955 | medium | The orthodox party persuaded Saladin to pass a death sentence for heresy; Malik Zahir carried it out after pressure from Saladin; Suhrawardy was confined without food or drink until he died. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4896-4988 | medium | Mullah Shah refuses to flee: "I am an utterer of truth; death and life are to me alike." | record |
| Sufi | Mystics and Saints of Islam | APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5829-5934 | high | Jesus is spat upon, smitten, scourged, and led with the cross; Pilatus washes his hands; the Jews accept blood guilt; a woman wipes Jesus’ face and receives three images. | record |
| Sufi | Mystics and Saints of Islam | APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5936-5958 | medium | The note says Muhammad declared there is no monkery in Islam and rebuked a follower inclined toward it, although celibacy and homelessness have often marked Islamic saints. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2285-2380 | medium | Junayd questions the pilgrim about whether each pilgrimage action had an inward counterpart: leaving sins, traversing stations to God, discarding human qualities, contemplating God at Arafat, renouncing desires, beholding divine beauty, attaining purity and virtue, ceasing wishes, sacrificing worldly desire, and casting away sensual thoughts; the pilgrim answers no, and Junayd says the pilgrimage has not been performed. | record |
| Sufi | The Mystics of Islam | THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2630-2743 | high | Nuri, Raqqam, and other Sufis are sentenced to death; when the executioner approaches Raqqam, Nuri offers himself in his friend’s place and says his religion is founded on unselfishness and that he wishes to sacrifice his remaining moments for his brethren. | record |
| Sufi | The Mystics of Islam | INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM / IV. BUDDHISM; lines 707-774 | medium | Definitions characterize Sūfism as self-discipline, non-possession, moral disposition, freedom, generosity, absence of self-constraint, contemplation, control of faculties, and endurance. | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 994-1104 | medium | Jami says faqirs renounce worldly things for God; motives include easy judgment, fear of punishment, paradise, or inward peace; the Sufi ranks above the faqir by absence of self and dependence on God’s will. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 10201-10297 | high | Odysseus digs a trench, sacrifices a black ram and ewe, and shades rise from a gulf eager to drink the blood, which can temporarily restore their mental vigour; he keeps them back with his sword until Tiresias appears. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | NEW YORK: / PREFACE. / E. M. BERENS. / CONTENTS.; lines 144-280 | high | The public worship section lists temples, statues, altars, priests, sacrifices, oracles, soothsayers, augurs, and festivals. | 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 | VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2598-2664 | medium | Thracian women performing Dionysian rites attack and tear Orpheus apart; the Muses bury his remains at Mount Olympus, and his head floats in the Hebrus while murmuring Eurydice's name. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | EOS (AURORA). / PHOEBUS-APOLLO. / ROMAN APOLLO. / HECATE.; lines 2717-2760 | high | Hecate’s favour is propitiated by offerings and sacrifices, chiefly black lambs; night festivals by torchlight require exact ceremonial detail to prevent evil spirits entering among worshippers, and monthly food is placed at crossroads for Hecate and other malignant divinities. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | HECATE. / SELENE (LUNA). / ARTEMIS (DIANA). / ARCADIAN ARTEMIS.; lines 2782-2879 | medium | Young maidens sacrifice their hair to Artemis before marriage; she is patroness of celibates and punishes breaches of celibate obligation. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | HECATE. / SELENE (LUNA). / ARTEMIS (DIANA). / ARCADIAN ARTEMIS.; lines 2782-2879 | high | Oeneus neglects Artemis in a harvest sacrifice; Artemis sends a huge powerful boar that destroys grain and fields and threatens famine and death. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | ARTEMIS (DIANA). / ARCADIAN ARTEMIS. / EPHESIAN ARTEMIS. / BRAURONIAN ARTEMIS.; lines 2976-3057 | high | Taurica is described as colonized by Greeks who identified a native Scythian divinity with Artemis; her law requires all strangers landing or shipwrecked there to be sacrificed on her altars. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | ARTEMIS (DIANA). / ARCADIAN ARTEMIS. / EPHESIAN ARTEMIS. / BRAURONIAN ARTEMIS.; lines 2976-3057 | high | Iphigenia pleads for life and is bound to the altar; before the knife falls, Artemis replaces her with a deer, carries her in a cloud to Taurica, and makes her priestess in the temple. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | CONTENTS. / MYTHS AND LEGENDS OF ANCIENT GREECE AND ROME. / PART I.--MYTHS. / INTRODUCTION.; lines 305-397 | high | The gods have mortal-like clothing and weapons, celestial chariots, dwellings on Mount Olympus, a council-chamber for banquets with Apollo's lyre and the Muses' songs, and temples where gifts and sacrifices are offered. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | ARTEMIS (DIANA). / ARCADIAN ARTEMIS. / EPHESIAN ARTEMIS. / BRAURONIAN ARTEMIS.; lines 3059-3071 | high | Rites associated with Taurica are introduced into Greece, and human victims bleed under the sacrificial knife in Athens and Sparta. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | ARTEMIS (DIANA). / ARCADIAN ARTEMIS. / EPHESIAN ARTEMIS. / BRAURONIAN ARTEMIS.; lines 3059-3071 | high | Lycurgus, described as the great Spartan lawgiver, ends human sacrifices and substitutes scourging of youths on the altars of the Brauronian Artemis. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | ARTEMIS (DIANA). / ARCADIAN ARTEMIS. / EPHESIAN ARTEMIS. / BRAURONIAN ARTEMIS.; lines 3059-3071 | medium | Some youths expire under the lash, and their mothers are said to rejoice, considering the deaths honorable for their sons. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | POSEIDON (NEPTUNE). / NEPTUNE. / SEA DIVINITIES. / OCEANUS.; lines 3400-3425 | high | Roman commanders never undertook naval expeditions without propitiating Neptune by sacrifice. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | LEUCOTHEA. / THE SIRENS. / ARES (MARS). / MARS.; lines 3632-3714 | high | Mars's aid was invoked before a Roman army departed; reverses were attributed to his anger and propitiated through offerings and prayers. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VICTORIA. / HERMES (MERCURY). / MERCURY. / DIONYSUS (BACCHUS).; lines 4127-4148 | high | The passage lists the tiger, lynx, panther, dolphin, serpent, and ass as sacred to Dionysus; vine, ivy, laurel, and asphodel as favourite plants; and goats as sacrifices because they damage vineyards. | 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 | JANUS. / FLORA. / ROBIGUS. / POMONA.; lines 5806-5825 | high | Robigus is described as an antagonistic divinity opposed to Flora, a worker of evil who delights in destroying tender herbs by mildew. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | ROBIGUS. / POMONA. / VERTUMNUS. / PALES.; lines 5846-5863 | medium | During the Palilia, shepherds ignited straw and rushed through it with their flocks, believing the ordeal purified them from sin. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PALES. / PICUS. / PICUMNUS AND PILUMNUS. / SILVANUS.; lines 5880-5895 | high | “His sacrifices consisted of milk, meat, wine, grapes, wheat-ears, and pigs.” | 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 | high | A stone or brass vessel of holy water stood in the porch; the water was consecrated with a burning torch from the altar, used to sprinkle sacrifice participants, and only priests entered the most holy inner sanctuary. | 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 | PUBLIC WORSHIP OF THE ANCIENT GREEKS AND ROMANS. / TEMPLES. / STATUES. / ALTARS.; lines 6161-6180 | medium | The altar in a Greek temple stood in the centre, in front of the presiding deity's statue, and was generally circular and made of stone. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PUBLIC WORSHIP OF THE ANCIENT GREEKS AND ROMANS. / TEMPLES. / STATUES. / ALTARS.; lines 6161-6180 | high | The gods of the lower world had no altars; ditches or trenches were dug to receive sacrificial blood offered to them. | 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 | high | Propitiatory offerings are brought to appease the anger of the gods. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | STATUES. / ALTARS. / PRIESTS. / SACRIFICES.; lines 6201-6287 | medium | Every sacrifice includes salt and a libation, usually wine in a full cup; sacrifices to infernal gods use blood in the libation cup. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | STATUES. / ALTARS. / PRIESTS. / SACRIFICES.; lines 6201-6287 | high | The priest walks solemnly around the altar, sprinkles it and the assembled worshippers with meal and holy water, and urges them to pray. | 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 | SACRIFICES. / ORACLES. / SOOTHSAYERS (AUGURS). / AUGURS.; lines 6327-6339 | medium | Greeks believed certain men called soothsayers could foretell future events from dreams, bird flight, entrails of sacrificed animals, and altar flames or smoke. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | AUGURS. / FESTIVALS. / GREEK FESTIVALS. / ELEUSINIAN MYSTERIES.; lines 6361-6392 | high | At the end of initiation, rejoicings, chariot races, wrestling matches, and solemn sacrifices were held. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | GREEK FESTIVALS. / ELEUSINIAN MYSTERIES. / THESMOPHORIA. / DIONYSIA.; lines 6394-6446 | high | The women shouted, clapped, danced wildly, entered frenzy, and tore apart the sacrificial animal brought to Dionysus. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6633-6734 | high | The oracle of Jupiter-Ammon says the country and people can be saved only by sacrificing the king's daughter to the monster; Cepheus yields and Andromeda is chained as prey. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7334-7430 | high | The prophetic board from the Dodonean oak declares that the Erinyes witnessed the murder and that Zeus' wrath will remain until Circe purifies the offenders; Castor and Pollux pray for aid. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7432-7522 | high | A gigantic hippocamp approaches; Jason reports the Libyan prophetess' words; the Argonauts carry the Argo, follow the sea-horse through the desert for twelve days, reach the sea, sacrifice to the gods, and launch the ship again. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7886-7984 | high | Minos vows to sacrifice the first sea-born animal to Poseidon, keeps the magnificent bull, substitutes one of his own, and Poseidon makes the bull mad and destructive. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7886-7984 | high | An oracle says only Hesione's sacrifice can appease the gods; when Heracles arrives she is chained to a rock to be devoured by the monster. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7986-8074 | high | In Egypt, Busiris sacrifices strangers to Zeus; Heracles is seized and taken to the altar, breaks his bonds, and kills Busiris and his son. | 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 | Heracles wanders seeking purification for Iphitus's murder and reaches Admetus's palace, where he restores Alcestis after a struggle with Death. | 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 calls Hyllus, tells him to marry Iole, orders a funeral pyre, mounts it, and asks for it to be lit; Philoctetes lights the pile and receives Heracles' bow and arrows. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | SATURN. / RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN.; lines 832-898 | high | Because humans multiply, the gods convene an assembly at Mecone to settle sacrifices and worship; Prometheus divides an ox into bones hidden by fat and edible parts hidden under skin and stomach. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8505-8590 | medium | The slaying of the Minotaur ends the tribute of seven youths and seven maidens exacted from Athens every nine years by Minos after his conquest of Athens. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8505-8590 | high | Theseus resolves to win Athenian favor, captures the bull of Marathon, brings it chained to Athens, publicly exhibits it, and sacrifices it to Apollo. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | BELLEROPHON. / THESEUS. / OEDIPUS. / THE SEVEN AGAINST THEBES.; lines 8825-8917 | high | Tiresias is summoned, reads auguries from birds, and declares that Thebes can be defended only if the youngest descendant of Cadmus voluntarily sacrifices himself for the state. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | BELLEROPHON. / THESEUS. / OEDIPUS. / THE SEVEN AGAINST THEBES.; lines 8919-8977 | high | Creon urges Menoeceus to leave for Delphi, but Menoeceus resolves to sacrifice his life for his country and kills himself with a dagger on the city walls. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE SEVEN AGAINST THEBES. / THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE.; lines 9109-9206 | high | An oracle announces that victory requires the sacrifice of a noble maiden; Macaria, daughter of Heracles and Deianira, voluntarily offers herself and devotes herself to death. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9417-9512 | high | Agamemnon kills Artemis' sacred hind; Artemis sends calms; Calchas says Iphigenia's sacrifice is required, and the passage notes Artemis saves her. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9417-9512 | medium | A prediction says the first Greek to set foot on enemy soil will die; Protesilaus lands first and is killed by Hector. | 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 | high | Achilles grieves over Patroclus and vows that funeral rites will wait until he has slain Hector and captured twelve Trojans for immolation on the funeral pyre. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9593-9685 | high | Achilles conducts Patroclus' funeral: Myrmidons carry the body to the pyre, dogs, horses, and twelve Trojan captives are killed, the pyre is lit, bones are placed in a golden urn, and funeral games follow. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9776-9867 | medium | Sinon, left by Odysseus with instructions, appears before Priam bound and claims the Greeks tried to sacrifice him by oracle command; Priam releases him and asks about the horse. | 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 | Odin is said to hunt most in autumn and winter, especially between Christmas and Twelfth-night, and peasants leave the last sheaf or grain measure for his horse. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11722-11843 | medium | Sigurd Ring, dying, rejects a straw death, cuts death runes on his arm and breast, clasps Ingeborg, blesses Frithiof and his son, and dies amid imagery of Valhalla, Gjallar-horn, and the Asa feast. | 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 | The passage compares Northern and Southern customs of burning heroes with arms and victims; it also compares Hel's rake or broom with Greek Death's scythe. | 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 | high | Odin is identified as god of wisdom and inventor of runes; runes are described as mysterious characters first used for divination and later for inscriptions and records. | 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 | Near death, the semi-historical Odin assembles followers, cuts himself nine times in the breast with his spear, calls this carving Geir odds, and says he will return to Asgard to await them. | 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 worshipped in many temples, especially the great fane at Upsala, where festivals and sacrifices occur; victims are generally horses, but humans, even a king, may be offered to avert famine. | 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 II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR; lines 3369-3493 | high | The passage says priests called Druids or Godi made human sacrifices to Tyr on stone altars called dolmens, and that Tyr's rune was engraved on sword blades to obtain victory. | 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 V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4734-4861 | high | Frey's temples admit no weapons; oxen or horses are sacrificed, and a heavy gold ring is dipped in the victim's blood before the oath is taken on it. | 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 | high | Northern races celebrate Yule with dancing, feasting, drinking, pledging each god by name, and eating boar flesh in honour of Frey; a garlanded boar's head is carried into the hall. | 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 | Odin's union with Rinda produces Vali, destined to avenge Balder; on the day of his birth Vali enters Asgard and kills Hodur with an arrow, so Hodur atones with his blood. | record |
| Greek | The Odyssey | BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10213-10296 | high | Ulysses tells Penelope that their troubles are not over and that Teiresias prophesied a long, difficult task when Ulysses went down into Hades to ask about his return. | record |
| Greek | The Odyssey | BOOK XXI / BOOK XXII / BOOK XXIII / BOOK XXIV; lines 10351-10444 | high | The daughters of the old man of the sea and the nine Muses lament Achilles; mortals and immortals mourn him for seventeen days and nights. | record |
| Greek | The Odyssey | BOOK XXII / BOOK XXIII / BOOK XXIV / FOOTNOTES:; lines 10818-10944 | medium | The note says inner parts were eaten first while bone meat cooked and suggests thigh bones may have functioned like a gridiron. | record |
| Greek | The Odyssey | BOOK XXII / BOOK XXIII / BOOK XXIV / FOOTNOTES:; lines 10946-11057 | medium | The note says the writer interrupts an Iliadic passage to dwell on the slaughter of a heifer and to let Nestor's wife and daughter enjoy it. | 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 1232-1327 | high | At a sunset meeting, Menelaus wanted to sail home, while Agamemnon wanted to wait and offer hecatombs to appease Minerva; the Achaeans split in opinion. | record |
| Greek | The Odyssey | BOOK I / BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS.; lines 1329-1422 | medium | After the bard's removal, Clytemnestra went willingly to Aegisthus' house; Aegisthus made burnt sacrifices and decorated temples with tapestries and gilding. | 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 I / BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS.; lines 1516-1558 | high | After prayer and barley sprinkling, Thrasymedes strikes the heifer and cuts through tendons at the base of her neck. | record |
| Greek | The Odyssey | BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1849-1948 | medium | The speaker says the gods detained him in Egypt because his hecatombs had not given them full satisfaction and the gods are strict about their dues. | 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 1950-2039 | high | Proteus says Menelaus must sacrifice to Jove and the gods, return to Egypt, and offer holy hecatombs before the gods will let him finish his voyage. | record |
| Greek | The Odyssey | BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 2041-2133 | high | The speaker offers sufficient hecatombs to appease heaven's anger, raises a barrow for Agamemnon's memory, and then receives a fair wind from the gods for a quick passage home. | 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 VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII / BOOK IX; lines 3996-4072 | medium | The Achaeans light a fire, sacrifice some cheeses, eat others, and wait in the cave for the Cyclops. | record |
| Greek | The Odyssey | BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII / BOOK IX; lines 4270-4293 | high | Ulysses receives the ram as an extra share, sacrifices it on the sea shore, burns its thigh bones to Jove, but Jove does not heed the sacrifice and thinks of destroying the ships and comrades. | 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 4783-4874 | high | Perimedes and Eurylochus hold the victims while Ulysses digs a cubit-square trench and makes drink-offerings to the dead with honey and milk, wine, water, and barley meal. | record |
| Greek | The Odyssey | BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4783-4874 | high | Elpenor's ghost appears first; he says he was left unburied and died after drunkenly falling from the roof of Circe's house and breaking his neck. | record |
| Greek | The Odyssey | BOOK XI / THE VISIT TO THE DEAD.88 / BOOK XII / THE SIRENS, SCYLLA AND CHARYBDIS, THE CATTLE OF THE SUN.; lines 5610-5710 | medium | Eurylochus tells the starving comrades that famine is worst, proposes driving in the best cows and sacrificing them, and suggests later building a temple to the sun-god if they reach Ithaca. | 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 | At dawn the Phaeacians bring cauldrons to the ship, Alcinous checks the stowage, and he sacrifices a bull in honor of Jove. | 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 5819-5919 | high | The Phaeacians wonder who rooted the ship in the sea; Alcinous recalls his father's prophecy of Neptune's anger, a wrecked escort ship, and a city buried under a mountain, then orders an end to escorts and sacrifice of twelve bulls; the people fear and pray at Neptune's altar. | 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 sacrifices two young pigs, prepares and cooks them, serves them to Ulysses, who sprinkles barley meal, and mixes wine in an ivy-wood bowl. | record |
| Greek | The Odyssey | BOOK XIII / ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS.; lines 6290-6372 | medium | The speaker says he rose among the Cretans, led ships to Troy with Idomeneus, fought nine years, sacked Priam’s city, returned home briefly, then fitted out nine ships, sacrificed, feasted, and sailed from Crete toward Egypt. | 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 | The swineherds bring in pigs for the night; Eumaeus orders the best pig sacrificed for the stranger, cuts firewood, has a five-year-old boar brought to the altar, throws facial bristles into the fire, and prays for Ulysses' return. | 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 | ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV; lines 6650-6731 | medium | Telemachus and Pisistratus yoke the horses; Menelaus follows with a golden goblet of wine for a drink-offering and asks them to tell Nestor of his treatment of them. | record |
| Greek | The Odyssey | BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7528-7613 | high | Inside the house, the suitors lay down their cloaks and sacrifice fat sheep, goats, pigs, and a heifer to prepare for their meal. | record |
| Greek | The Odyssey | BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7925-7968 | high | Telemachus tells Eumaeus to go home after dinner and return in the morning with victims to sacrifice for the day, leaving the rest to heaven and himself. | record |
| Greek | The Odyssey | BOOK XVII / BOOK XVIII / BOOK XIX / BOOK XX; lines 9045-9146 | medium | The suitors enter, sacrifice sheep, goats, pigs, and a heifer, cook the meats, mix wine, and distribute bread and cups. | record |
| Greek | The Odyssey | BOOK XVII / BOOK XVIII / BOOK XIX / BOOK XX; lines 9148-9215 | medium | “Minerva now made the suitors fall to laughing immoderately, and set their wits wandering”; their laughter is forced, their meat is smeared with blood, their eyes fill with tears, and their hearts are heavy with forebodings. | 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 | HOW ALEXANDER ACQUIRED HIS POWER / FOURTH GARDEN / LIBERALITY / SELF-SACRIFICE; lines 1928-1949 | high | A man assigned whipping exchanged notes with the condemned man, saying he had no mother and should be killed instead while the other was whipped; this was done. | record |
| Sufi | The Persian Mystics: Jámí | SELF-SACRIFICE / GALLANTRY AND HUMOUR / FIFTH GARDEN / A LOVERS' DIALOGUE; lines 1973-2010 | high | The girl says her only wish is that the two should put their arms around each other's waists and eat sugar from each other's lips; the youth answers that his desire is the same. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE JOURNEY TO THE BELOVED / THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED; lines 1296-1389 | medium | A morning voice from heaven tells the listener that laying the dust of the way wins the goal; the road to the Ka'ba of Union contains thorn-bushes and thousands slain or wounded by desire without receiving a token of the Friend. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | RESIGNATION THE WAY TO PERFECTION / LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM / THE RELIGION OF LOVE / SPIRIT GREATER THAN FORM; lines 1635-1678 | medium | "We stake precious life to gain His favour"; lovers' souls are burned by the Beloved's torch and lovers are "moths burnt with the torch of the Beloved's face." | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | SORROW TURNED TO JOY / THE GIFTS OF THE BELOVED / THE WISDOM OF THE WEAK / WHITE NIGHTS; lines 2023-2042 | high | The happy soul, for love of God, lavishes family, wealth, and goods. | 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 | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 441-532 | medium | The passage discusses criticism of Sufism, rejects self-deification, compares the gradual attainment of Sufi fusion to Buddhist Nirvana, and mentions seven stages of spiritual growth. | record |
| Sufi | Poems from the Divan of Hafiz | LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1691-1831 | medium | The nightingale nourishes the red rose with heart-blood; an envious wind winds thorns around his heart, and the wind of Death sweeps the speaker's hopes away. | 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 | XXXVIII / XXXIX / XLIII / NOTES; lines 2919-3005 | medium | A gazelle-like wild animal is described; musk is found in a blood-filled swelling at the navel, cut out with skin attached. | record |
| Sufi | Poems from the Divan of Hafiz | XLIII / NOTES / XVIII / XXIII; lines 3646-3675 | medium | Shirin promises marriage if allowed to see her husband’s corpse; when led to it, she draws a dagger, stabs herself, and falls dead across his body. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated.; lines 10416-10589 | high | Rama bathes, worships Narayana with his wife, lifts holy oil, offers into fire, prays, and reclines with his Videhan wife in Vishnu’s chapel on holy grass. | record |
| Hindu | The Ramayan of Valmiki | BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11445-11509 | medium | Kaikeyí invokes the Hawk and Dove tale, Saivya giving his flesh to save a suppliant bird, Alarka giving his eyes, and the Sea keeping its promise by not passing its limit. | record |
| Hindu | The Ramayan of Valmiki | BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11686-11862 | medium | Kaikeyí cites Śaivya giving flesh and bone to a hawk, Alarka giving his eyes to a Bráhman, and the sea keeping its bounds as examples of fidelity to a word. | 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 | Rama says that at his father's bidding he would cast his body into fire, drink poison, or sink in the ocean, and that his father and king are one. | record |
| Hindu | The Ramayan of Valmiki | Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence.; lines 12700-12861 | medium | Rama says the king wishes Bharata to ascend the throne and that he would yield his wife, realm, wealth, and life to free his father's honor and bring joy to Kaikeyi. | record |
| Hindu | The Ramayan of Valmiki | Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence.; lines 12864-12981 | medium | Kauśalyá has spent the night in rites, prayer, vows, fasting, and vigil; at dawn she makes offerings to Vishṇu and pours offerings into the sacred fire, with ritual elements including oil, grain, wreaths, curds, cakes, wood, milk, sesamum, and rice; she pays drink-offerings to Lakshmí. | 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 | high | Kauśalyā worships the gods with flower wreaths and precious scent; a high-souled Brāhman lights fire and offers holy oil for Rāma’s welfare and safe return; oil, wreaths, fuel, and mustard are set out. | record |
| Hindu | The Ramayan of Valmiki | BOOK I.(6) / OM.(8) / Canto III. The Argument. / Canto IV. The Rhapsodists.; lines 1402-1576 | low | The pair sing in royal settings; Rama hears the lay while preparing to slay the votive steed, summons them, and receives them while enthroned in gold with brothers, ministers, and nobles present. | record |
| Hindu | The Ramayan of Valmiki | Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 14047-14217 | medium | Rama tells Sita that his father’s decree sends him to the woods; his father’s two boons to Kaikeyi stop Rama’s preparations, require fourteen years in Dandak forest, and make Bharat heir to the kingdom and throne. | record |
| Hindu | The Ramayan of Valmiki | Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 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 III. The Argument. / Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers.; lines 1749-1894 | high | “A votive steed ’twere good to slay, / So might a son the gift repay.” | record |
| Hindu | The Ramayan of Valmiki | Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17768-17920 | medium | "The forest life today I choose, / And kingly state and power refuse." | 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 tells Lakshman to bring strong timber and build a little cot beneath the mountain side in a remote, water-supplied place; Lakshman obeys and builds a leafy hut with forest branches. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18870-18969 | medium | Kauśalyā says that after fourteen years she doubts Bharat will yield wealth and government; she argues that Ráma will reject such kingship as leftovers, using funeral-feast, Brahman, animal, and sacrificial analogies. | record |
| Hindu | The Ramayan of Valmiki | Canto III. The Argument. / Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers.; lines 1896-1945 | high | At the Offering of the Steed, Rishyaśring will feed the flames with holy oil and gain sons for King Daśaratha, who has begged for them in vain. | record |
| Hindu | The Ramayan of Valmiki | Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers. / Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming.; lines 19676-19768 | medium | “I, e’en this day, will perish too: / Around his form these arms will throw / And to the fire with him will go.” | record |
| Hindu | The Ramayan of Valmiki | Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys. / Canto LXXV. The Abjuration. / Canto LXXVI. The Funeral.; lines 21019-21132 | medium | Vaśishṭha addresses Bharat: “Enough of grief: be comforted. / The time is come: arise, and lay / Upon the pyre the monarch’s clay.” | 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 | Rāma drinks water brought by Lakṣmaṇa and, obedient to vows, fasts with Sītā. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 22214-22350 | medium | “I from this hour my nights will pass / Couched on the earth or gathered grass, / Eat only fruit and roots, and wear / A coat of bark, and matted hair.” | record |
| Hindu | The Ramayan of Valmiki | Canto VI. The King. / Canto VII. The Ministers. / Canto IX. Rishyasring. / Canto X. Rishyasring Invited.; lines 2232-2371 | high | The prophecy says Śántá will be married to Rishyaśring, who will be invited by Daśaratha to perform the sacrifice for sons and Paradise; Daśaratha will gain the boon and have four sons who maintain his line. | record |
| Hindu | The Ramayan of Valmiki | Canto VI. The King. / Canto VII. The Ministers. / Canto IX. Rishyasring. / Canto X. Rishyasring Invited.; lines 2232-2371 | medium | The prophecy says Śántá will be married to Rishyaśring, who will be invited by Daśaratha to perform the sacrifice for sons and Paradise; Daśaratha will gain the boon and have four sons who maintain his line. | record |
| Hindu | The Ramayan of Valmiki | Canto VI. The King. / Canto VII. The Ministers. / Canto IX. Rishyasring. / Canto X. Rishyasring Invited.; lines 2232-2371 | medium | Daśaratha travels with retinue through forests and rivers to Lomapād’s town, enters the crowded streets, and sees the glorious hermit’s son in the king’s house; Lomapād honors him. | record |
| Hindu | The Ramayan of Valmiki | Canto VII. The Ministers. / Canto IX. Rishyasring. / Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed.; lines 2374-2464 | high | Daśaratha says that in childless longing he has no happiness and has decreed the slaying of the sacrificial steed in a high offering with Rishyaśring’s aid. | record |
| Hindu | The Ramayan of Valmiki | Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed. / Canto C. The Meeting. / Canto CI. Bharata Questioned.; lines 23974-24121 | high | Rama says a worthy man should not commit sin to gain lordship; he finds no fault in Bharata, tells him not to blame Kaikeyi, and teaches obedience to lord, sire, and mother. | record |
| Hindu | The Ramayan of Valmiki | Canto XCVIII. Lakshman Calmed. / Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation.; lines 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 XCVIII. Lakshman Calmed. / Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation.; lines 24240-24301 | medium | Ráma is found on his sacrificial ground; the tearful crowd curses the hump-back and the queen and runs affectionately to him. | record |
| Hindu | The Ramayan of Valmiki | Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24304-24458 | medium | Kauśalyá sees south-pointing holy grass and the funeral offering; she calls it Ráma’s tribute to his high-souled father and laments that the king receives food made from Ingudí seed. | 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 | high | Spring returns; Daśaratha resolves to pay his vow to win sons and asks Vaśiṣṭha to prepare the rite according to sacred rule and guard it from defects. | 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 | high | Spring returns; Daśaratha resolves to pay his vow to win sons and asks Vaśiṣṭha to prepare the rite according to sacred rule and guard it from defects. | record |
| Hindu | The Ramayan of Valmiki | Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth.; lines 24866-25039 | high | Rama says truth is the root and base of virtue, that oblations, gifts, vows, sacrifices, austerities, and holy writ depend on truth, and that truth protects the land and houses. | 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 | “Through fourteen seasons will I wear / The hermit’s dress and matted hair... / The rule and all affairs of state / I to these shoes will delegate.” | 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 2614-2614 | high | Canto XIII. The Sacrifice Finished. | 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 | high | 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 26398-26573 | medium | Sítá cries that the giant bears away Ráma and Lakshmaṇ and pleads, “Take me, O best of giants, me, / And leave the sons of Raghu free.” | record |
| Hindu | The Ramayan of Valmiki | Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26707-26883 | medium | Śarabhanga prepares the fire, makes oil offerings, lays his body in it, is consumed, emerges transformed as a radiant youth, ascends beyond the homes of saints and gods, reaches Brahmá’s sphere, and is welcomed by Brahmá. | record |
| Hindu | The Ramayan of Valmiki | Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26886-27059 | medium | After a heavenly departure, many classes of ascetics practicing severe disciplines gather around Rama in Sarabhanga's hermitage. | record |
| Hindu | The Ramayan of Valmiki | BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage.; lines 27358-27417 | medium | The hermits say that when sacred fire rites are due and when moons are full or new, flesh-devouring fiends attack with power and torment hermits intent on vows. | record |
| Hindu | The Ramayan of Valmiki | Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya.; lines 27563-27702 | medium | The demon brothers Vátápi and Ilval killed Bráhmans: Ilval wore a Bráhman form and spoke Sanskrit, while Vátápi was served in ram form and then emerged from the priests’ bodies when called. | record |
| Hindu | The Ramayan of Valmiki | Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished.; lines 2783-2944 | high | Daśaratha asks Rishyaśring to increase his race; Rishyaśring replies that four sons will be born to uphold the royal line. | record |
| Hindu | The Ramayan of Valmiki | Canto 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 V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow.; lines 28288-28377 | medium | When the work is complete, Lakshman goes to the Godavari, bathes, plucks lilies, brings fruit and berries, performs sacrifice, asks the gods to aid their hopes, and shows the cot to Rama. | record |
| Hindu | The Ramayan of Valmiki | Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow. / Canto XVI. Winter.; lines 28380-28529 | medium | Pious men offer sprouted young corn and rice in sacrifice; milk stores delight the swain; kings lead bannered troops against foes. | 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 say Daśaratha has slain the sacrificial steed, longs for sons, has three queens, and ask the deity to be born as his seed, divided into four. | record |
| Hindu | The Ramayan of Valmiki | Canto XXI. The Rousing Of Khara. / Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle.; lines 29695-29863 | medium | Ráma’s flame-bright shafts kill the remnant demon crew; bodies, blood, and loosened hair cover the plain, which is compared to an altar, and the wood is compared to hell thick with mire, flesh, and gore. | 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 XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30643-30752 | high | For ten thousand years Rávaṇ performs dire austerities and offers his heads before the Self-existent. | record |
| Hindu | The Ramayan of Valmiki | Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 31417-31511 | medium | “With ready bow the champion stood / To guard the rites in Daṇḍak wood”; Ráma is also described as young, dark-hued, robed, gold-chained, and bow-bearing. | 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 XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3295-3463 | high | “Those rites are o’er, the steed is slain; / Thy noble child is come again.” | record |
| Hindu | The Ramayan of Valmiki | Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest.; lines 33110-33253 | medium | Jaṭáyus says he has lived sixty thousand years, is older than Rávaṇ, and will not let him steal Sítá without a fight, challenging him to battle. | record |
| Hindu | The Ramayan of Valmiki | Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes.; lines 3510-3648 | high | As Daśaratha considers marriages for his sons, Viśvāmitra arrives; fiends have disturbed his holy rites and offerings, so he seeks the king's aid and asks the gatekeepers to announce Gādhi's son. | record |
| Hindu | The Ramayan of Valmiki | Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35564-35737 | medium | The dying Jatayus tells Rama that Ravana seized Sita after Rama and Lakshman left; Jatayus fought, broke Ravana's car and bow, beat down the driver, but Ravana cut his wings and carried Sita away through the air. | record |
| Hindu | The Ramayan of Valmiki | Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35739-35838 | high | “See, Lakshmaṇ, how the vulture fell / While for my sake he battled well. / And strove to free ... / My Sítá from the giant’s hold.” | 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 | high | The sage says a holy rite occupies him, and two form-changing fiends repeatedly ruin it near completion by throwing bleeding flesh and pouring gore over the altar. | record |
| Hindu | The Ramayan of Valmiki | Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes.; lines 3820-3990 | high | The king offers to bring his army, fight the night-roaming demons himself, and ensure the sacrifice is completed free from hindrance. | record |
| Hindu | The Ramayan of Valmiki | Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 40397-40571 | high | Tárá calls the fight “The sacrifice of deadly fight,” with Ráma’s shaft supplying the place of water shed. | 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 | low | Angad tells the Vánars that the king’s deadline has passed, failure to obey means death, and they should abstain from food and die by the ocean rather than be slain by Sugríva. | record |
| Hindu | The Ramayan of Valmiki | Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43741-43899 | medium | “’Tis better far to fast and die / Than hopeless bound in chains to lie” | record |
| Hindu | The Ramayan of Valmiki | Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43901-44053 | high | Angad, distressed, addresses Hanuman, says the Vanaras failed their king’s order, recalls Jatayus fighting Ravana and dying to save Sita, and laments the chain of miseries. | record |
| Hindu | The Ramayan of Valmiki | Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43901-44053 | high | Sampati mourns Jatayus and recalls that the two brothers flew toward the sun; he shielded Jatayus, his feathers burned away, and he fell on Vindhya hill. | record |
| Hindu | The Ramayan of Valmiki | Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43901-44053 | medium | Angad recounts Vanara lineage, Rama’s exile, Sita’s abduction, Jatayus’s fight and death, Rama and Sugriva’s covenant, Bali’s death, Sugriva’s search command, the month lost in Maya’s underground cavern, and the Vanaras’ resolve to fast and die. | record |
| Hindu | The Ramayan of Valmiki | Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44197-44375 | high | Nisakar recognizes Sampati as the elder of two vulture brothers, former vulture kings who could take forms at will and visit him in human shape, and asks what caused Sampati’s altered state. | record |
| Hindu | The Ramayan of Valmiki | Canto VIII. The Enchanted Car. / Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope.; lines 45671-45761 | medium | Hanuman fears that reporting Sita's fate would kill Rama, Lakshman, Bharat, Satrughna, Sugriva, Ruma, Tara, and Angad through grief and despair. | 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 4681-4710 | high | Rama says wicked ones delight in marring holy rites and impeding the sage's sacrifice with foul heart and evil deed. | record |
| Hindu | The Ramayan of Valmiki | Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love. / Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage.; lines 4713-4843 | high | The princes ask the sage to begin initiatory rites; the sage begins the preliminary rite, and the youths worship, take lustral water, and greet Viśvámitra beside the oiled flame. | record |
| Hindu | The Ramayan of Valmiki | Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love. / Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage.; lines 4713-4843 | high | The sage reveres the grove because Vishṇu trod there in dwarf form, but says demons haunt it and asks Ráma to kill the giants who obstruct holy offerings. | record |
| Hindu | The Ramayan of Valmiki | Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love. / Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage.; lines 4845-4914 | high | A fearful roar fills the sky; in magical gloom, Márícha, Suváhu, and their train rush in like dark clouds and rain blood as they approach. | record |
| Hindu | The Ramayan of Valmiki | Canto XX. The Spies. / Canto XXI. Ocean Threatened. / Canto XXII. Ocean Threatened. / Canto XXIII. The Omens.; lines 50521-50647 | medium | More chiefs stake their lives for Ráma; Hara shines golden; a mighty chieftain’s legions are armed with rock and tree; Dhúmra, an ursine chief, advances with wild forest-bred warriors from Rikshaván and Narmadá. | 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 | high | After the wedding, the sonless monarch orders a sacrifice prepared to gain an heir. | 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 XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar.; lines 5397-5489 | high | After many years Sagar consults Veda-skilled priests, vows the planned rite, and prepares to slay a sacrificial steed. | record |
| Hindu | The Ramayan of Valmiki | Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused.; lines 54356-54507 | high | Indrajit goes through Lanka's gate to the plain, worships the Lord of Fire with prescribed offerings, a sable goat, and ritual implements; the flame gives auspicious signs of victory, and Brahma-bestowed weapons are charmed with spells. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth.; lines 5492-5590 | high | The priests report that a robber has taken the victim horse on the sacred day, warn that the obstructed rite brings harm, and urge Sagar to recover it and kill the thief. | 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 55006-55121 | medium | Rāvaṇ seizes a more fearsome spear that would have killed Vibhishaṇ, but Lakshmaṇ’s arrows strike Rāvaṇ’s armor. | record |
| Hindu | The Ramayan of Valmiki | Canto CII. Lakshman Healed. / Canto CVI. Glory To The Sun. / Canto CVIII. The Battle. / Canto CIX. The Battle.; lines 55571-55736 | high | Ráma tells Vibhishaṇ to provide ritual and obsequial honors for Rávaṇ; Vibhishaṇ refuses at first, citing Rávaṇ’s scorn for sacred vows and his touching another’s spouse. | 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 5593-5733 | high | King Sagar orders his sons to keep digging through the earth's depths, kill the robber, and bring back the horse. | record |
| Hindu | The Ramayan of Valmiki | Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure. / Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled.; lines 56792-56825 | high | Rama pursues and shoots the golden deer; Ravana steals the Maithil queen; Jatayus gives his life fighting to save her. | record |
| Hindu | The Ramayan of Valmiki | Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX.; lines 57183-57268 | high | Rishyaśring says he will perform another sacrifice to secure a son for Daśaratha; many gods and celestial groups assemble for the sacrificial shares. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5735-5905 | medium | Anśumán reaches the place where Sagar’s race lies in ashes, grieves, sees the victim charger roaming there, and looks for water to make oblations but finds none. | record |
| Hindu | The Ramayan of Valmiki | Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL.; lines 57379-57463 | high | Rishyashringa announces and begins a very holy generative rite for Dasaratha's desired offspring; many gods and celestial beings are present at the king's Asvamedha to receive their shares. | record |
| Hindu | The Ramayan of Valmiki | APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO.; lines 57465-57499 | high | Rishyaçringa says he will celebrate another sacrifice so heaven may grant the desired children, then begins the new sacrifice for the king's welfare and desire. | record |
| Hindu | The Ramayan of Valmiki | APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO.; lines 57501-57580 | high | The gods describe the childless king Dasaratha, his penance and ashvamedha for sons, and ask Vishnu to be born as his son in four portions through his three wives. | record |
| Hindu | The Ramayan of Valmiki | CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57608-57690 | high | Kaikasī urges Rāvaṇa to become like Kuvera; Rāvaṇa performs austerities at Gokarṇa, casts his head into fire repeatedly, asks Brahmā for immortality, and receives instead protection from powerful non-human creatures, restored heads, and shapeshifting power. | record |
| Hindu | The Ramayan of Valmiki | CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57691-57754 | medium | Vedavatī cuts off her hair, says she will enter fire, and declares she will be born again for Rāvaṇa's destruction as a virtuous daughter not produced from a womb. | record |
| Hindu | The Ramayan of Valmiki | CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57691-57754 | high | Rāvaṇa interrupts Marutta's sacrifice; gods take animal shapes to escape—Indra as peacock, Yama as crow, Kuvera as lizard, Varuṇa as swan—and give boons explaining animal traits and funerary associations. | 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 | CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57898-57933 | medium | Lakshman, knowing death will result from interrupting Rama's interview with Time, enters the palace and reports the rishi's message to Rama. | record |
| Hindu | The Ramayan of Valmiki | SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 57936-58038 | medium | In the Buddha avatar Vishnu descends as a sage to reform Brahmin religion, especially discouraging animal sacrifice; the passage notes some Hindus do not accept this incarnation. | 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 | high | The king tells the dove not to fear and says he will resign all that is his before betraying his guest. | 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 58747-58884 | high | “The rites performed in India on the completion of a house are represented in modern Europe by the familiar ‘house-warming.’” | record |
| Hindu | The Ramayan of Valmiki | HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59057-59142 | high | Shiva’s angry might stops Daksha’s sacrificial rite; the story is noted as a favorite subject of Hindu sculpture in Shiva temples and the caves of Elephanta and Ellora, and is interpreted as an allegory of religious conflict. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5908-6061 | high | Gangá reaches the sea, goes below through the path dug by Sagar’s sons, and Bhagírath leads her purifying waters over his kinsmen’s dust; their spirits gain beatitude and rise to heaven. | record |
| Hindu | The Ramayan of Valmiki | HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59144-59296 | high | At the gates of Ganga, Daksha holds the feast and calls the gods; all gather except Uma and Uma's lord. | record |
| Hindu | The Ramayan of Valmiki | HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59144-59296 | high | "Eyes with fury flashing... Headlong did she hurl her / ’Mid the holy fire." | record |
| Hindu | The Ramayan of Valmiki | HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59144-59296 | medium | To save the object sought by the rite, the sacrifice speeds away like a deer, flees skyward, and is pursued by Rudras who strike off its head. | 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 | The Sun is identified with Agnihotra, the fruit of Agnihotra, the gods, sacrifices, fruits of sacrifice, and worldly duties; Agastya says one who prays to the Sun in calamities, forests, and dangers is not overwhelmed by distress. | record |
| Hindu | The Ramayan of Valmiki | HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59844-59934 | high | Funeral note: three fires are placed on three sides of the pyre; the poem gives Aryan Brahman funeral ceremonies to the Rakshases and is compared to Homer introducing Greek cult rites into Troy. | record |
| Hindu | The Ramayan of Valmiki | HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 60016-60062 | medium | The passage says the Rákshases worship matter and force and disturb or ruin Aryan rites and sacrifices. | record |
| Hindu | The Ramayan of Valmiki | HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 60124-60157 | high | At the Aśvamedha, or horse sacrifice, bards and minstrels sang praises of the king who ordained the rite and recalled just and pious kings of old. | 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 | For a thousand seasons the snake is drawn back and forth; his tortured heads shed deadly venom, and a pestilential poison bursts out like flame, consuming the homes of god, fiend, and man. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62216-62330 | medium | The note explains that Brahmans divide the present mundane period into four yugas: Krita, Treta, Dwapara, and Kali; these are respectively associated with truth/perfection, three sacred fires, doubt, and present evil. | 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 62216-62330 | high | Sipping water is described as a required introduction to all rites; without it, religious acts are said to be vain. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62216-62330 | high | Darbha or kusa is described as a grass used in Hindu sacrifice, compared with Roman cerbena. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62216-62330 | high | The note identifies an Asvamedha as a Horse Sacrifice and says it is described in another canto. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62332-62449 | high | The horse must wander free for a year before immolation, signifying that neighbouring princes acknowledge the master’s paramount sovereignty. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62451-62563 | high | The Pravargya ceremony lasts three days, is performed morning and afternoon, precedes animal and Soma sacrifices, and is required before the Soma feast for the gods. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62696-62815 | medium | Rākshasas, giants or fiends, are represented as disturbing sacrifice; the note interprets them as savage tribes hostile to Brāhmanical institutions. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62817-62940 | medium | The note identifies certain ceremonies as preliminary to a sacrifice. | 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 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 63192-63299 | high | Daksha is an ancient Prajápati; at his sacrifice Śiva, also called Rudra and Bhava, smote the gods because he had not been invited to share the sacred oblations. | 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 | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63301-63465 | high | Fire for sacrificial purposes is produced by rubbing two pieces of wood together; a chapel is where sacred fire used in worship is kept. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63467-63548 | high | Note 319 identifies an important sacrifice at which seventeen victims were immolated. | record |
| Hindu | The Ramayan of Valmiki | THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63550-63687 | high | Śatakratu is explained as Lord of a hundred sacrifices, a dignity gained through performing a hundred Aśvamedha horse sacrifices. | 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 | THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63689-63846 | medium | Four fires burn around them, with the sun above. | record |
| Hindu | The Ramayan of Valmiki | THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63689-63846 | medium | A hundred Aśvamedhas, or horse sacrifices, raise the sacrificer to the dignity of Indra. | record |
| Hindu | The Ramayan of Valmiki | 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 65395-65547 | high | Triśanku was raised to the skies to form a constellation in the southern hemisphere. | record |
| Hindu | The Ramayan of Valmiki | FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 66273-66368 | high | Footnotes describe a universal witness of good and bad actions, define a sacrifice of the five sensual fires, and mention a ritual placement according to Sutras. | 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 7001-7065 | high | Vaśishṭha says offerings to gods and spirits, his life, the sacred flame, gifts to creatures, sacrifices by fire, formulas, and saving lore are supplied by the cow’s aid. | record |
| Hindu | The Ramayan of Valmiki | Canto L. Janak. / Canto LIV. The Battle. / Canto LV. The Hermitage Burnt. / Canto LVII. Trisanku.; lines 7379-7465 | high | Triśanku, a true-souled king of Ikshváku’s line, longs to make great offerings to the gods and win his way to heaven alive. | record |
| Hindu | The Ramayan of Valmiki | Canto LIV. The Battle. / Canto LV. The Hermitage Burnt. / Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed.; lines 7468-7567 | high | Triśanku says he planned a hundred rites for this aim but was still denied the desired fruit. | record |
| Hindu | The Ramayan of Valmiki | Canto LV. The Hermitage Burnt. / Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha.; lines 7570-7734 | high | Viśvámitra presents Triśanku to the gathered saints and asks them to order the rite so the king may rise bodily and win a mansion in the skies. | 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 | high | King Ambarísha begins a sacrifice, and Indra forcibly takes away the charger that the king was going to slay. | 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 | high | 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 8320-8460 | high | 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 LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought. / Canto LXXII. The Gift Of Kine.; lines 8986-9065 | medium | Daśaratha praises the Videha lords’ virtues and hospitality and says he will return to his house to pay due offerings to the shades. | record |
| Hindu | The Ramayan of Valmiki | The Ramayan of Valmiki / CONTENTS; lines 93-277 | high | Book I opening titles include Invocation, Nárad, Brahmá’s Visit, Rishyasring, sacrifice decreed/begun/finished, Rávan Doomed, The Nectar, The Vánars, and The Birth Of The Princes. | 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 | low | 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 | Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent.; lines 9957-10120 | high | Vaśishṭha orders servants to provide gold, herbs, gems, sacrificial offerings, flowers, rice, oil, honey, garments, state vehicles, royal insignia, vases, tiger skin, a gilded-horned bull, and to arrange them at the royal shrine where the undying fire burns. | 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 | THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 11286-11457 | high | The passage names Hesiod's stories of Uranus, Cronus, and the suffering Cronus's son inflicted on him, and says such stories should be silenced or restricted to a chosen few in a mystery with an extraordinary victim rather than a common Eleusinian pig. | record |
| Greek | The Republic | PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 12131-12273 | low | The speaker rejects allegations that Achilles challenged a river-god, offered dedicated hair to dead Patroclus, dragged Hector around Patroclus' tomb, and slaughtered captives at the pyre; Achilles is described as Cheiron's pupil, son of a goddess and Peleus, and descended from Zeus. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1336-1415 | medium | Homer and Hesiod are criticized for improper divine stories about Uranus and Saturn, Zeus, Hephaestus, divine strife, and family violence; such stories may have mystical interpretation but youth cannot understand allegory. | record |
| Greek | The Republic | BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 14071-14242 | high | The passage assigns to Apollo the institution of temples and sacrifices, service of gods, demigods, and heroes, repositories of the dead, and rites for propitiating inhabitants of the world below. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1417-1481 | medium | The passage lists humorous but serious examples: Glaucon's disappointment at the 'city of pigs,' the guardian illustrated by the dog, an almost unprocurable victim for impure mysteries, and the behavior of Zeus to his father and Hephaestus to his mother. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 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 | Achilles's curse of Apollo, insolence to Scamander, dedication of hair to Patroclus despite prior dedication to Spercheius, dragging Hector's body, and slaying captives at the pyre are condemned as meanness and cruelty. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1854-1938 | medium | The earthborn men go out under rulers, pitch camp in a high safe place, sacrifice, set up tents, and are to be soldiers, watchdogs, and guardians rather than shopkeepers; luxury and avarice would make them wolves and tyrants. | record |
| Greek | The Republic | BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 21563-21745 | high | A tale of the Arcadian temple of Lycaean Zeus says that one who tastes a human victim's entrails mixed with other victims' entrails is destined to become a wolf. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4013-4089 | medium | When his time comes, he departs in peace to the islands of the blest, is honored with sacrifices, and receives worship approved by the Pythian oracle. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 415-470 | high | Cephalus is called the patriarch of the house, engaged in offering sacrifice, almost done with life, at peace, and drawing nearer to the world below. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4623-4685 | high | The people nurse a protector into greatness; from this root the tree of tyranny springs. The Lycaean fable says tasting human flesh among victims turns one into a wolf, and the protector who tastes human blood becomes a wolf, that is, a tyrant. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 668-755 | high | They return to the house of Cephalus, who is in extreme old age, seated on a cushion, crowned for sacrifice, and asks Socrates to visit more often because he is too old to go out. | record |
| Greek | The Republic | INTRODUCTION AND ANALYSIS. / THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I.; lines 8772-8893 | medium | Cephalus says he must go look after the sacrifices, hands the argument to Polemarchus and the company, and goes away laughing. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 99-234 | medium | The second poem says that before the false morn fades, a supreme voice in the tavern announces that the sacrifice is ready, invites entry for prayer, and says the soul learns of God, worlds, and known and unknown things. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11155-11347 | medium | The wine-drinkers joyfully offer souls in holocaust to the juice divine; the cup-bearer holds a flask and overflowing cup. | 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 | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7843-8069 | medium | “From love to Thee I now lay down my life, / In hope Thy love will raise me up again.” | 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 | The note says this is a violent extension of the doctrine that mercy is better than sacrifice. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1320-1353 | high | “Love will make men dare to die for their beloved--love alone; and women as well as men.” | 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 2102-2198 | medium | Socrates says he heard a tale of love from Diotima of Mantineia, a woman wise in many kinds of knowledge, who delayed the disease ten years when the Athenians offered sacrifice, and who instructed him in the art of love. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2318-2392 | medium | Diotima describes animals, birds, and beasts as agonized by procreative desire, seeking union, caring for offspring, and enduring danger, hunger, or death for their young; Socrates asks to be taught the cause and mysteries of love. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 64-148 | high | Alcestis is presented as a true love who dared to die for her husband and was allowed to return from the dead as recompense for virtue. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 64-148 | high | Achilles' love is called courageous and true because he avenges Patroclus despite knowing his own death will follow; the gods reward him by sending him to the islands of the blest. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 999-1123 | medium | Apollodorus says the meeting was long ago, when Agathon won a prize with his first tragedy, on the day after Agathon and his chorus offered the sacrifice of victory. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | HERE FOLLOWETH THE TOOTH-FIGHT OF FINTAN / THE RED-SHAME OF MENN FOLLOWETH HERE / HERE FOLLOWETH THE ACCOUTREMENT OF THE CHARIOTEERS / HERE FOLLOWETH ILIACH'S CLUMP-FIGHT; lines 12693-12840 | medium | Doche son of Maga welcomes Iliach as a comrade and friend of Loegaire Buadach; Iliach asks Doche to return after his deeds and rage are spent, cut off his head, and keep his sword for Loegaire. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | HERE FOLLOWETH ILIACH'S CLUMP-FIGHT / HERE NOW THE DEER-STALKING OF AMARGIN IN TALTIU / THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM; lines 14803-14951 | medium | Cuchulain says it would be a vow to fall while rescuing the herds, asks about a bright cloud over the sun, and grieves that he is not strong enough to stand among the fighters. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | Theogony ll. 507-616 | high | "For when the gods and mortal men had a dispute at Mecone... Prometheus was forward to cut up a great ox and set portions before them, trying to befool the mind of Zeus." | record |
| Hindu | Maha-bharata | Fall of Bhishma | high | Bhishma says he will not betray Duryodhana and lists the sorts of foes he will not fight, including one born female. | record |
| Hindu | Maha-bharata | Fall of Bhishma | medium | Arjuna calls the plan shameful because Bhishma has been like a father, and Krishna answers that Bhishma himself has shown the way. | record |
| Hindu | Maha-bharata | Fall of Bhishma | medium | In battle Arjuna places Sikhandin in front, Bhishma remembers his vow, drops his arms, and falls as the day declines. | record |
| Hindu | The Ramayan of Valmiki | Book II, Cantos CXII-CXIV: The Sandals; Bharat's Return; Bharat's Departure | medium | Bharat vows to live in hermit's dress outside the kingdom, delegate rule to the sandals, and enter fire if Ráma does not return at the close of fourteen years. | record |
| Sufi | Mystics and Saints of Islam | Mystics and Saints of Islam, Rabia, the Woman Sufi | high | A voice tells Rabia she cannot keep both the world and divine love; Rabia turns from earthly love and prays for absorption in God's love. | record |