Evidence
Each row links back to the complete public-domain source text and the structured extraction record.
| Tradition | Source | Passage | Confidence | Evidence | Record |
|---|---|---|---|---|---|
| Biblical | Deuteronomy | Deuteronomy 29:1-15 | low | These are the words of the covenant... All of you stand today in the presence of Yahweh your God. | record |
| Biblical | Deuteronomy | Deuteronomy 31:9-13; 31:19-22; 31:24-30 | medium | You shall read this law before all Israel in their hearing... this song will testify before them as a witness. | record |
| Biblical | Deuteronomy | Deuteronomy 34:1-12 | medium | Moses the servant of Yahweh died there in the land of Moab... Joshua the son of Nun was full of the spirit of wisdom. | record |
| Biblical | Deuteronomy | Deuteronomy 4:9-14 | medium | You came near and stood under the mountain. The mountain burned with fire... He declared to you his covenant. | record |
| Biblical | Genesis | Genesis 1:1-5 | medium | In the beginning, God created the heavens and the earth... God said, "Let there be light," and there was light. | record |
| Biblical | Genesis | Genesis 3:1-7 | medium | Now the serpent was more subtle than any animal of the field... She took some of its fruit, and ate. | record |
| Biblical | Numbers | Numbers 22:21-35; 23:1-12; 24:1-17 | medium | Yahweh opened the mouth of the donkey... Then Yahweh opened the eyes of Balaam. | record |
| Biblical | Numbers | Numbers 22:21-35; 23:1-12; 24:1-17 | medium | Yahweh put a word in Balaam's mouth... Must I not take heed to speak that which Yahweh puts in my mouth? | record |
| Buddhist | Dhammapada, a Collection of Verses | Chapter XX. The Way, verses 273-276 | medium | The best of ways is the eightfold; the best of truths the four words; the best of virtues passionlessness; the best of men he who has eyes to see. | record |
| Buddhist | Dhammapada, a Collection of Verses | Chapter XX. The Way, verses 273-276 | medium | You yourself must make an effort. The Tathagatas (Buddhas) are only preachers. The thoughtful who enter the way are freed from the bondage of Mara. | record |
| Buddhist | Dhammapada, a Collection of Verses | Chapter I. The Twin-Verses, verses 1-2 | medium | All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage. | record |
| Celtic Irish | Gods and Fighting Men | Part One, Book One, Chapter I: The Fight with the Firbolgs; Tuatha de Danaan arrival and four treasures | medium | The passage names four cities and four wise men who teach skill, knowledge, and perfect wisdom. | record |
| Confucian | The Analects of Confucius | Book XV, Ch. XXIII | high | Tsze-kung asks for "one word" that can serve as a lifelong rule. | record |
| Confucian | The Analects of Confucius | Book II, Chs. I-IV | medium | At fifteen the Master was bent on learning; at fifty he knew the decrees of Heaven. | record |
| Confucian | The Sayings of Confucius | Individual Virtue | high | Filial piety means serving parents in the proper spirit, burying them with proper rites, and worshipping them with proper sacrifices. | record |
| Confucian | The Sayings of Confucius | Individual Virtue | high | Without the feeling of reverence, what is there to distinguish filial support from feeding dogs and horses? | record |
| Confucian | The Sayings of Confucius | Government and Public Affairs | high | A virtuous ruler is like the Pole-star, which keeps its place while the other stars do homage to it. | record |
| Confucian | The Sayings of Confucius | Government and Public Affairs | high | Confucius says reform begins by defining terms exactly because disorderly words undo public business, justice, and action. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | Chuang Tzu, Chapter II, butterfly dream | medium | Chuang Tzu dreams he is a butterfly and then questions whether he is a man dreaming a butterfly or a butterfly dreaming a man. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | Chuang Tzu, Chapter II, Great Awakening | high | The passage says dreamers do not know they dream and that the Great Awakening reveals this life as a great dream. | record |
| Daoist | The Tao Teh King, or the Tao and its Characteristics | Tao Teh King, Ch. 1.1-4 | medium | The Tao that can be trodden is not the enduring and unchanging Tao... having no name, it is the Originator of heaven and earth; having a name, it is the Mother of all things... Together we call them the Mystery. | record |
| Daoist | The Tao Teh King, or the Tao and its Characteristics | Tao Teh King, Ch. 43.1-2 | medium | The softest thing in the world overcomes the hardest; what has no substantial existence enters where there is no crevice; the passage connects this with "doing nothing" and "non-action." | record |
| Persian | Persian Literature, Volume 1 | SIKANDER / FIRDUSI'S INVOCATION / FIRDUSI'S SATIRE ON MAHMUD / THE RUBIYT OF OMAR KHAYYM; lines 14793-14809 | medium | Poet placed with "Lucretius and Epicurus" who "look deep into the tangled mysteries of things; refuse credence to the absurd, and allegiance to arrogant authority"; tolerant of opinions; faith and benevolence beyond doctrine/creed. | record |
| Persian | Persian Literature, Volume 1 | XXIII / XLIII / LXIII / LXXVII; lines 16308-16324 | medium | The heart is told that when it has grown aged it should no longer show airs of grace, remembering that such ways pass when youth is over. | record |
| Persian | Persian Literature, Volume 1 | KAI-KS / THE SEVEN LABORS OF RUSTEM / INVASION OF IRN BY AFRSIYB / THE RETURN OF KAI-KS; lines 5019-5036 | medium | “Thus conquest and defeat, / Vary the lights and shades of human scenes… / Time sweeps o'er all things; why then should the wise / Mourn o'er events…” | record |
| Persian | Persian Literature, Volume 1 | INVASION OF IRN BY AFRSIYB / THE RETURN OF KAI-KS / STORY OF SOHRB / THE STORY OF SAIWUSH; lines 8390-8407 | medium | Khosru behaves with kindness and benevolence toward all ranks, gains affection, visits his grandfather Ks daily, and familiarizes himself with the kingdom’s affairs. | record |
| Norse | The Poetic Edda | THIS VOLUME IS ENDOWED IN PART BY CHARLES S. PETERSON OF CHICAGO / ACKNOWLEDGEMENT / GENERAL INTRODUCTION / WHAT IS THE POETIC EDDA?; lines 241-332 | low | States that the poems’ origins are mysterious: unknown composers, dates/places of composition, collectors, and uncertain meaning of the term “Edda.” | record |
| Norse | The Poetic Edda | THIS VOLUME IS ENDOWED IN PART BY CHARLES S. PETERSON OF CHICAGO / ACKNOWLEDGEMENT / GENERAL INTRODUCTION / WHAT IS THE POETIC EDDA?; lines 334-363 | low | States Eirikr Magnusson’s proposed solution that “Edda” is the genitive of “Oddi”; describes Oddi as a settlement in southwest Iceland, home of Snorri for many years and traditionally home of Sæmundr the Wise; argues that naming a work “The Book of Oddi” would be reasonable and that such naming was common. | record |
| Norse | The Poetic Edda | GRIMNISMOL / THE BALLAD OF GRIMNIR / INTRODUCTORY NOTE / NOTES; lines 4391-4441 | medium | Additional glosses of Othin’s by-names, including ‘Fjolsvith: Wide of Wisdom,’ and other descriptive epithets (e.g., many-shaped, swift in deceit, long-bearded). | record |
| Norse | The Poetic Edda | NOTES / ALVISSMOL / THE BALLAD OF ALVIS / INTRODUCTORY NOTE; lines 7663-7805 | high | Thor asks Alvis what different worlds/groups call wind, calm, sea, fire, wood, night, seed, and ale; Alvis responds each time with multiple names attributed to men, gods, Wanes, giants, elves, dwarfs, and/or beings in hell (and Suttung’s sons for a drink-name). | record |
| Norse | The Poetic Edda | NOTES / SVIPDAGSMOL / THE BALLAD OF SVIPDAG / INTRODUCTORY NOTE; lines 9314-9356 | medium | Says Groa appears here as Svipdag’s mother; Snorri describes her as a wise woman, wife of Orvandil, who helps Thor with magic charms. | 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 1590-1676 | medium | Aeneas recognizes the vision, makes an offering, tells Anchises, and Anchises recalls Cassandra's prophecy of Hesperia and Italy; the Trojans obey, abandon the settlement, leave a few behind, and sail again. | 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 | As sailing weather rises, Aeneas asks Helenus, called interpreter of the gods and open to Phoebus' signs, to reveal what perils to avoid and what guidance can overcome his labours; he also recalls favourable divine counsel toward Italy and Celaeno the Harpy's ominous prophecy. | 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 | Near Cumae, the haunted lakes, and Avernus, Aeneas will see a prophetess who chants fate deep in the rock and writes words on leaves, which are sorted and shut in the cave. | record |
| Roman | The Aeneid of Virgil | BOOK SECOND / THE STORY OF THE SACK OF TROY / BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING; lines 1916-1995 | medium | Phoebus' interpreter addresses Anchises, notes Ausonia before him, says they must sail past it to the region revealed by Apollo, and urges him not to delay the winds. | record |
| Roman | The Aeneid of Virgil | BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3469-3560 | high | Aeneas seeks Apollo’s high fortress and the lone depth of the Sibyl’s cavern, where the Delian god inspires the Sibyl and reveals the future. | record |
| Roman | The Aeneid of Virgil | BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3469-3560 | high | At the threshold the Sibyl cries that it is time to inquire fate and that the god is present; her face, color, hair, breathing, apparent size, and voice change as the god draws near. | 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 4025-4104 | medium | Anchises is in a green valley, deeply surveying imprisoned souls destined for daylight above and reviewing his beloved children, his people, their fates, fortunes, works, and ways. | record |
| Roman | The Aeneid of Virgil | BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4106-4133 | medium | A spirit sustains heaven, earth, waters, moon, and sun; a soul mingles in the cosmic frame, and from it arise humans, beasts, birds, and oceanic forms. | record |
| Roman | The Aeneid of Virgil | BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4224-4264 | medium | Anchises weeps, says the youth is a great sorrow for his people, will only be shown to earth briefly by fate, and will be mourned by Rome near the Tiber. | record |
| Roman | The Aeneid of Virgil | BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4267-4357 | high | Latinus visits Faunus' oracle in the groves under Albunea; Italian tribes seek answers there by gifts, sleep on fleeces of slaughtered sheep, see phantoms, hear voices, and speak with gods and Acheron. | 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 | Aeneas sees the turmoil, is sick at heart over the war, lies on the riverbank beneath the cold sky, and sleep comes over him. | record |
| Roman | The Aeneid of Virgil | BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 5892-5934 | medium | Nisus kills sleeping Rhamnes, a king and Turnus' beloved augur, then kills attendants and beheads Remus' charioteer or lord, leaving blood on the ground and cushions. | record |
| Roman | The Aeneid of Virgil | BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6412-6492 | medium | The catalogue names Massicus, Abas, and Asilas; Asilas is interpreter between men and gods and master of entrails, stars, bird speech, and lightning omens. | record |
| Roman | The Aeneid of Virgil | PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 741-795 | medium | Iopas, on a gilded lyre, sings ancient songs taught by Atlas about moon, sun, origins of creatures, water, fire, stars, and seasonal timing; Tyrians and Trojans applaud. | record |
| Roman | The Aeneid of Virgil | BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE / BOOK SECOND / THE STORY OF THE SACK OF TROY; lines 798-896 | high | Trojans wonder at Minerva's deadly gift; Thymoetes advises bringing it to the citadel, while Capys and others advise sea, fire, or piercing and exploring the hollow place. | record |
| Roman | The Aeneid of Virgil | BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8180-8225 | medium | Iapix son of Iasus, beloved of Phoebus, had once been offered Apollo's arts and gifts but chose herbs and healing practice to prolong a dying parent's fate. | record |
| Greek | Aesop's Fables; a new translation | THE CAT AND THE MICE / THE MISCHIEVOUS DOG / THE CHARCOAL-BURNER AND THE FULLER / THE MICE IN COUNCIL; lines 1016-1029 | medium | "but may I ask who is going to bell the cat?" | record |
| Greek | Aesop's Fables; a new translation | THE MISCHIEVOUS DOG / THE CHARCOAL-BURNER AND THE FULLER / THE MICE IN COUNCIL / THE BAT AND THE WEASELS; lines 1032-1046 | high | "Look and see which way the wind blows before you commit yourself." | record |
| Greek | Aesop's Fables; a new translation | THE MICE IN COUNCIL / THE BAT AND THE WEASELS / THE DOG AND THE SOW / THE FOX AND THE CROW; lines 1049-1070 | medium | The Fox stands below the tree, praises the Crow's beauty and plumage, and says she would be Queen of the Birds if her voice matched her looks. | record |
| Greek | Aesop's Fables; a new translation | THE HORSE AND THE GROOM / THE WOLF AND THE LAMB / THE PEACOCK AND THE CRANE / THE CAT AND THE BIRDS; lines 1100-1120 | medium | A Peacock taunts a Crane for dull plumage and says her own brilliant colours are finer. | record |
| Greek | Aesop's Fables; a new translation | THE HORSE AND THE GROOM / THE WOLF AND THE LAMB / THE PEACOCK AND THE CRANE / THE CAT AND THE BIRDS; lines 1100-1120 | high | A Cat hears that Birds in an aviary are ailing. | record |
| Greek | Aesop's Fables; a new translation | THE WOLF AND THE LAMB / THE PEACOCK AND THE CRANE / THE CAT AND THE BIRDS / THE SPENDTHRIFT AND THE SWALLOW; lines 1123-1135 | high | On a fine day in early spring, he sees a swallow and thinks summer has come. | record |
| Greek | Aesop's Fables; a new translation | THE WOLF AND THE LAMB / THE PEACOCK AND THE CRANE / THE CAT AND THE BIRDS / THE SPENDTHRIFT AND THE SWALLOW; lines 1123-1135 | high | Believing he can do without his coat, he sells it for what it will fetch. | record |
| Greek | Aesop's Fables; a new translation | THE WOLF AND THE LAMB / THE PEACOCK AND THE CRANE / THE CAT AND THE BIRDS / THE SPENDTHRIFT AND THE SWALLOW; lines 1123-1135 | medium | On a fine day in early spring, he sees a swallow and thinks summer has come. | record |
| Greek | Aesop's Fables; a new translation | THE PEACOCK AND THE CRANE / THE CAT AND THE BIRDS / THE SPENDTHRIFT AND THE SWALLOW / THE OLD WOMAN AND THE DOCTOR; lines 1138-1159 | high | Seeing the empty house, the old woman refuses to pay; after repeated refusals, the doctor sues her before magistrates. | record |
| Greek | Aesop's Fables; a new translation | THE SPENDTHRIFT AND THE SWALLOW / THE OLD WOMAN AND THE DOCTOR / THE MOON AND HER MOTHER / MERCURY AND THE WOODMAN; lines 1162-1199 | high | The Woodman rejoices at recovering his property and thanks Mercury; Mercury is pleased with his honesty and gives him the other two axes. | record |
| Greek | Aesop's Fables; a new translation | THE SPENDTHRIFT AND THE SWALLOW / THE OLD WOMAN AND THE DOCTOR / THE MOON AND HER MOTHER / MERCURY AND THE WOODMAN; lines 1162-1199 | high | An envious companion deliberately drops his axe in the river, claims the golden axe Mercury retrieves, and Mercury refuses to give him the golden axe or recover his own. | record |
| Greek | Aesop's Fables; a new translation | MERCURY AND THE WOODMAN / THE ASS, THE FOX, AND THE LION / THE LION AND THE MOUSE / THE CROW AND THE PITCHER; lines 1241-1252 | high | A thirsty crow finds a pitcher with a little water in it, but cannot reach the water with her beak. | record |
| Greek | Aesop's Fables; a new translation | MERCURY AND THE WOODMAN / THE ASS, THE FOX, AND THE LION / THE LION AND THE MOUSE / THE CROW AND THE PITCHER; lines 1241-1252 | medium | A thirsty crow finds a pitcher with a little water in it, but cannot reach the water with her beak. | record |
| Greek | Aesop's Fables; a new translation | THE LION AND THE MOUSE / THE CROW AND THE PITCHER / THE BOYS AND THE FROGS / THE NORTH WIND AND THE SUN; lines 1255-1283 | medium | One frog says, "what is sport to you is death to us." | record |
| Greek | Aesop's Fables; a new translation | THE LION AND THE MOUSE / THE CROW AND THE PITCHER / THE BOYS AND THE FROGS / THE NORTH WIND AND THE SUN; lines 1255-1283 | high | The North Wind blows furiously and tries to wrest the cloak away, but the traveller wraps it more closely around himself. | record |
| Greek | Aesop's Fables; a new translation | THE BOYS AND THE FROGS / THE NORTH WIND AND THE SUN / THE MISTRESS AND HER SERVANTS / THE GOODS AND THE ILLS; lines 1301-1320 | low | Because of mankind’s foolishness, Ills multiplied and strengthened until they seemed likely to drive Goods out of human affairs and banish them from earth. | record |
| Greek | Aesop's Fables; a new translation | THE NORTH WIND AND THE SUN / THE MISTRESS AND HER SERVANTS / THE GOODS AND THE ILLS / THE HARES AND THE FROGS; lines 1323-1339 | medium | The older hare, wiser than the rest, says: "Stop, my friends, take heart; don't let us destroy ourselves after all" and notes that the frogs are afraid of them. | record |
| Greek | Aesop's Fables; a new translation | THE HARES AND THE FROGS / THE FOX AND THE STORK / THE WOLF IN SHEEP'S CLOTHING / THE STAG IN THE OX-STALL; lines 1369-1391 | medium | Farm-hands enter during the afternoon to tend the cattle but do not notice the Stag, who begins to congratulate himself and thank the Oxen. | record |
| Greek | Aesop's Fables; a new translation | THE FOX AND THE STORK / THE WOLF IN SHEEP'S CLOTHING / THE STAG IN THE OX-STALL / THE MILKMAID AND HER PAIL; lines 1394-1412 | high | “Do not count your chickens before they are hatched.” | record |
| Greek | Aesop's Fables; a new translation | THE FOX AND THE STORK / THE WOLF IN SHEEP'S CLOTHING / THE STAG IN THE OX-STALL / THE MILKMAID AND HER PAIL; lines 1394-1412 | high | She muses that the milk will become cream and butter for sale, whose proceeds will buy eggs that will hatch into chickens and a larger poultry-yard. | record |
| Greek | Aesop's Fables; a new translation | THE STAG IN THE OX-STALL / THE MILKMAID AND HER PAIL / THE DOLPHINS, THE WHALES, AND THE SPRAT / THE FOX AND THE MONKEY; lines 1427-1441 | medium | “you're quite safe: I'm sure none of your ancestors will rise up and expose you.” | record |
| Greek | Aesop's Fables; a new translation | THE MILKMAID AND HER PAIL / THE DOLPHINS, THE WHALES, AND THE SPRAT / THE FOX AND THE MONKEY / THE ASS AND THE LAP-DOG; lines 1444-1466 | medium | The Ass breaks his halter, enters the house at dinner, prances and capers like the Lap-dog, upsets the table, smashes crockery, and tries to jump on the master’s lap. | record |
| Greek | Aesop's Fables; a new translation | THE MILKMAID AND HER PAIL / THE DOLPHINS, THE WHALES, AND THE SPRAT / THE FOX AND THE MONKEY / THE ASS AND THE LAP-DOG; lines 1444-1466 | medium | The servants see danger to the master, beat the Ass with sticks and cudgels, and drive him back to the stable half dead. | record |
| Greek | Aesop's Fables; a new translation | THE DOLPHINS, THE WHALES, AND THE SPRAT / THE FOX AND THE MONKEY / THE ASS AND THE LAP-DOG / THE FIR-TREE AND THE BRAMBLE; lines 1469-1481 | high | The bramble replies that men may come with axes and saws to cut the fir-tree down, making it wish it were a bramble. | record |
| Greek | Aesop's Fables; a new translation | THE DOLPHINS, THE WHALES, AND THE SPRAT / THE FOX AND THE MONKEY / THE ASS AND THE LAP-DOG / THE FIR-TREE AND THE BRAMBLE; lines 1469-1481 | high | The fir-tree boasts to the bramble, calls it useless, and says the fir is useful for many things, especially when men build houses. | record |
| Greek | Aesop's Fables; a new translation | THE ASS AND THE LAP-DOG / THE FIR-TREE AND THE BRAMBLE / THE FROGS' COMPLAINT AGAINST THE SUN / THE DOG, THE COCK, AND THE FOX; lines 1484-1507 | high | At daybreak the Cock crows; a Fox hears him and wants to make a breakfast of him. | record |
| Greek | Aesop's Fables; a new translation | THE FROGS' COMPLAINT AGAINST THE SUN / THE DOG, THE COCK, AND THE FOX / THE GNAT AND THE BULL / THE BEAR AND THE TRAVELLERS; lines 1510-1540 | high | The gnat says to the bull, “Do you mind if I go now?” | record |
| Greek | Aesop's Fables; a new translation | THE FROGS' COMPLAINT AGAINST THE SUN / THE DOG, THE COCK, AND THE FOX / THE GNAT AND THE BULL / THE BEAR AND THE TRAVELLERS; lines 1510-1540 | high | Before the bear observes them, one traveller climbs into the branches of a roadside tree and hides. | record |
| Greek | Aesop's Fables; a new translation | THE GNAT AND THE BULL / THE BEAR AND THE TRAVELLERS / THE SLAVE AND THE LION / THE FLEA AND THE MAN; lines 1576-1590 | medium | "whatever is bad has got to be destroyed, no matter how slight the harm it does." | record |
| Greek | Aesop's Fables; a new translation | THE BEAR AND THE TRAVELLERS / THE SLAVE AND THE LION / THE FLEA AND THE MAN / THE BEE AND JUPITER; lines 1593-1606 | high | The Queen Bee asks for bees to receive stings so they can kill people who rob their honey. | record |
| Greek | Aesop's Fables; a new translation | THE SLAVE AND THE LION / THE FLEA AND THE MAN / THE BEE AND JUPITER / THE OAK AND THE REEDS; lines 1609-1619 | high | The reeds reply that the oak was stubborn and fought the stronger storm, but they bow and yield to every breeze, so the gale passed harmlessly over them. | record |
| Greek | Aesop's Fables; a new translation | THE BEE AND JUPITER / THE OAK AND THE REEDS / THE BLIND MAN AND THE CUB / THE BOY AND THE SNAILS; lines 1622-1644 | high | A wolf cub is placed in his hands; he says he is not sure whether it is a wolf's cub or a fox's, but it would not do to trust it in a sheepfold. | record |
| Greek | Aesop's Fables; a new translation | THE BEE AND JUPITER / THE OAK AND THE REEDS / THE BLIND MAN AND THE CUB / THE BOY AND THE SNAILS; lines 1622-1644 | medium | The blind man has a fine sense of touch and can identify animals placed in his hands by feeling them. | record |
| Greek | Aesop's Fables; a new translation | THE OAK AND THE REEDS / THE BLIND MAN AND THE CUB / THE BOY AND THE SNAILS / THE APES AND THE TWO TRAVELLERS; lines 1647-1668 | medium | The lying traveller calls the king “a most noble and mighty monarch” and says the subjects are worthy of their royal master. | record |
| Greek | Aesop's Fables; a new translation | THE OAK AND THE REEDS / THE BLIND MAN AND THE CUB / THE BOY AND THE SNAILS / THE APES AND THE TWO TRAVELLERS; lines 1647-1668 | medium | The truthful traveller reasons that, if a lie was rewarded, truth should receive an even greater reward. | record |
| Greek | Aesop's Fables; a new translation | THE BLIND MAN AND THE CUB / THE BOY AND THE SNAILS / THE APES AND THE TWO TRAVELLERS / THE ASS AND HIS BURDENS; lines 1671-1689 | medium | When the ass lies down in the stream again, the sponges absorb water, and the ass rises with a larger burden than before. | record |
| Greek | Aesop's Fables; a new translation | THE BOY AND THE SNAILS / THE APES AND THE TWO TRAVELLERS / THE ASS AND HIS BURDENS / THE SHEPHERD'S BOY AND THE WOLF; lines 1692-1706 | high | The boy repeats the hoax more than once; each time the villagers find there is no wolf. | record |
| Greek | Aesop's Fables; a new translation | THE BOY AND THE SNAILS / THE APES AND THE TWO TRAVELLERS / THE ASS AND HIS BURDENS / THE SHEPHERD'S BOY AND THE WOLF; lines 1692-1706 | medium | The boy pretends a wolf is attacking and shouts, "Wolf! wolf!" | record |
| Greek | Aesop's Fables; a new translation | THE APES AND THE TWO TRAVELLERS / THE ASS AND HIS BURDENS / THE SHEPHERD'S BOY AND THE WOLF / THE FOX AND THE GOAT; lines 1709-1730 | high | The Goat thinks only of quenching his thirst, jumps into the well, drinks, and then cannot find a way out. | record |
| Greek | Aesop's Fables; a new translation | THE SHEPHERD'S BOY AND THE WOLF / THE FOX AND THE GOAT / THE FISHERMAN AND THE SPRAT / THE BOASTING TRAVELLER; lines 1733-1757 | medium | The sprat begs to be put back into the water, saying it is small now but will grow big one day and could be caught again later. | record |
| Greek | Aesop's Fables; a new translation | THE SHEPHERD'S BOY AND THE WOLF / THE FOX AND THE GOAT / THE FISHERMAN AND THE SPRAT / THE BOASTING TRAVELLER; lines 1733-1757 | high | A man returns from foreign travel, tells wonderful stories, and claims he made an unbeatable jump at Rhodes with witnesses who could confirm it. | record |
| Greek | Aesop's Fables; a new translation | BY G. K. CHESTERTON / AND ILLUSTRATIONS / BY ARTHUR RACKHAM / INTRODUCTION; lines 175-222 | high | Fable is justified as a way to teach plain truths simply through non-speaking animals; replacing wolf or fox with human types such as baron or diplomatist would force attention back to human complexity. | record |
| Greek | Aesop's Fables; a new translation | THE FISHERMAN AND THE SPRAT / THE BOASTING TRAVELLER / THE CRAB AND HIS MOTHER / THE ASS AND HIS SHADOW; lines 1760-1783 | high | In THE CRAB AND HIS MOTHER, the Old Crab criticizes her son’s sideways walking; the Young Crab asks her to demonstrate straight walking; she fails and realizes her fault-finding was foolish. | record |
| Greek | Aesop's Fables; a new translation | THE FISHERMAN AND THE SPRAT / THE BOASTING TRAVELLER / THE CRAB AND HIS MOTHER / THE ASS AND HIS SHADOW; lines 1760-1783 | medium | The owner claims the hiring covered the Ass but not its shadow, while the traveller claims control of the Ass for the hired period. | record |
| Greek | Aesop's Fables; a new translation | THE BOASTING TRAVELLER / THE CRAB AND HIS MOTHER / THE ASS AND HIS SHADOW / THE FARMER AND HIS SONS; lines 1786-1797 | medium | A farmer near death calls his sons and says that a hidden treasure lies in his vineyard, instructing them to dig for it. | record |
| Greek | Aesop's Fables; a new translation | THE CRAB AND HIS MOTHER / THE ASS AND HIS SHADOW / THE FARMER AND HIS SONS / THE DOG AND THE COOK; lines 1800-1820 | high | A rich man invites friends and acquaintances to a banquet; his dog invites another dog to dine with him at the feast. | record |
| Greek | Aesop's Fables; a new translation | THE ASS AND HIS SHADOW / THE FARMER AND HIS SONS / THE DOG AND THE COOK / THE MONKEY AS KING; lines 1823-1836 | medium | At a gathering of all the animals, the Monkey dances, delights them, and is made King. | record |
| Greek | Aesop's Fables; a new translation | THE FARMER AND HIS SONS / THE DOG AND THE COOK / THE MONKEY AS KING / THE THIEVES AND THE COCK; lines 1839-1849 | medium | "Pray do not kill me: you will find me a most useful bird, for I rouse honest men to their work in the morning by my crowing." | record |
| Greek | Aesop's Fables; a new translation | THE FARMER AND HIS SONS / THE DOG AND THE COOK / THE MONKEY AS KING / THE THIEVES AND THE COCK; lines 1839-1849 | medium | "Pray do not kill me: you will find me a most useful bird, for I rouse honest men to their work in the morning by my crowing." | record |
| Greek | Aesop's Fables; a new translation | THE DOG AND THE COOK / THE MONKEY AS KING / THE THIEVES AND THE COCK / THE FARMER AND FORTUNE; lines 1852-1865 | medium | The farmer is overjoyed and from then on makes a daily offering at the shrine of the Goddess of the Earth. | record |
| Greek | Aesop's Fables; a new translation | THE THIEVES AND THE COCK / THE FARMER AND FORTUNE / JUPITER AND THE MONKEY / FATHER AND SONS; lines 1881-1895 | high | The father has the sons fetch a bundle of sticks and invites each to break it across his knee; all try and fail. | record |
| Greek | Aesop's Fables; a new translation | THE THIEVES AND THE COCK / THE FARMER AND FORTUNE / JUPITER AND THE MONKEY / FATHER AND SONS; lines 1881-1895 | high | “united you will be more than a match for your enemies: but if you quarrel and separate, your weakness will put you at the mercy of those who attack you.” | record |
| Greek | Aesop's Fables; a new translation | JUPITER AND THE MONKEY / FATHER AND SONS / THE LAMP / THE OWL AND THE BIRDS; lines 1898-1928 | high | The owl calls the birds together at the first oak sprout and advises them to destroy it, warning that mistletoe and birdlime from it will threaten them. | record |
| Greek | Aesop's Fables; a new translation | THE LAMP / THE OWL AND THE BIRDS / THE ASS IN THE LION'S SKIN / THE SHE-GOATS AND THEIR BEARDS; lines 1931-1952 | low | Jupiter tells the he-goats not to object, says a tuft of hair is insignificant, and says the she-goats can never match them in strength. | record |
| Greek | Aesop's Fables; a new translation | THE OWL AND THE BIRDS / THE ASS IN THE LION'S SKIN / THE SHE-GOATS AND THEIR BEARDS / THE OLD LION; lines 1955-1968 | high | A fox comes to the cave, suspects the truth, and speaks to the lion from outside instead of going in. | record |
| Greek | Aesop's Fables; a new translation | THE SHE-GOATS AND THEIR BEARDS / THE OLD LION / THE BOY BATHING / THE QUACK FROG; lines 1971-1994 | high | A boy bathing in a river gets out of his depth and is in great danger of drowning. | record |
| Greek | Aesop's Fables; a new translation | THE SHE-GOATS AND THEIR BEARDS / THE OLD LION / THE BOY BATHING / THE QUACK FROG; lines 1971-1994 | high | A frog leaves the marshes and proclaims to the world that he is a learned physician skilled in drugs and able to cure all diseases. | record |
| Greek | Aesop's Fables; a new translation | THE OLD LION / THE BOY BATHING / THE QUACK FROG / THE SWOLLEN FOX; lines 1997-2009 | medium | Another fox learns the situation and says the trapped fox must stay there until he shrinks to his former size, after which he can get out. | record |
| Greek | Aesop's Fables; a new translation | THE SWOLLEN FOX / THE MOUSE, THE FROG, AND THE HAWK / THE BOY AND THE NETTLES / THE PEASANT AND THE APPLE-TREE; lines 2029-2056 | high | A boy gathering berries from a hedge is stung by a nettle and tells his mother he only touched it lightly. | record |
| Greek | Aesop's Fables; a new translation | THE SWOLLEN FOX / THE MOUSE, THE FROG, AND THE HAWK / THE BOY AND THE NETTLES / THE PEASANT AND THE APPLE-TREE; lines 2029-2056 | high | A peasant has a fruitless apple-tree in his garden that shelters sparrows and grasshoppers; disappointed, he fetches an axe to cut it down. | record |
| Greek | Aesop's Fables; a new translation | THE JACKDAW AND THE PIGEONS / JUPITER AND THE TORTOISE / THE DOG IN THE MANGER / THE TWO BAGS; lines 2089-2105 | high | Every person carries two bags full of faults; the front one holds neighbours' faults and the rear one holds the person's own faults. | record |
| Greek | Aesop's Fables; a new translation | THE JACKDAW AND THE PIGEONS / JUPITER AND THE TORTOISE / THE DOG IN THE MANGER / THE TWO BAGS; lines 2089-2105 | medium | Every person carries two bags full of faults; the front one holds neighbours' faults and the rear one holds the person's own faults. | record |
| Greek | Aesop's Fables; a new translation | THE DOG IN THE MANGER / THE TWO BAGS / THE OXEN AND THE AXLETREES / THE BOY AND THE FILBERTS; lines 2108-2132 | high | A pair of Oxen draw a heavily loaded wagon along the highway; as they strain at the yoke, the Axletrees creak and groan. | record |
| Greek | Aesop's Fables; a new translation | THE DOG IN THE MANGER / THE TWO BAGS / THE OXEN AND THE AXLETREES / THE BOY AND THE FILBERTS; lines 2108-2132 | high | A Boy puts his hand into a jar of filberts and grasps as many as he can; he cannot pull his hand out because the jar neck is too small for the large handful. | record |
| Greek | Aesop's Fables; a new translation | THE DOG IN THE MANGER / THE TWO BAGS / THE OXEN AND THE AXLETREES / THE BOY AND THE FILBERTS; lines 2108-2132 | high | A bystander tells the Boy not to be greedy, to be content with half the amount, and then he will be able to withdraw his hand. | record |
| Greek | Aesop's Fables; a new translation | THE TWO BAGS / THE OXEN AND THE AXLETREES / THE BOY AND THE FILBERTS / THE FROGS ASKING FOR A KING; lines 2135-2152 | medium | The Frogs are discontented because they have no ruler and send a deputation to Jupiter asking him to give them a king. | record |
| Greek | Aesop's Fables; a new translation | THE BOY AND THE FILBERTS / THE FROGS ASKING FOR A KING / THE OLIVE-TREE AND THE FIG-TREE / THE LION AND THE BOAR; lines 2168-2179 | high | While pausing for breath, they see vultures on a rock above, apparently waiting to feed on the carcass of one that is killed. | record |
| Greek | Aesop's Fables; a new translation | THE BOY AND THE FILBERTS / THE FROGS ASKING FOR A KING / THE OLIVE-TREE AND THE FIG-TREE / THE LION AND THE BOAR; lines 2168-2179 | high | While pausing for breath, they see vultures on a rock above, apparently waiting to feed on the carcass of one that is killed. | record |
| Greek | Aesop's Fables; a new translation | THE OLIVE-TREE AND THE FIG-TREE / THE LION AND THE BOAR / THE WALNUT-TREE / THE MAN AND THE LION; lines 2182-2205 | high | At a cross-road they come upon a statue depicting a man strangling a lion. | record |
| Greek | Aesop's Fables; a new translation | THE LION AND THE BOAR / THE WALNUT-TREE / THE MAN AND THE LION / THE TORTOISE AND THE EAGLE; lines 2208-2220 | medium | The eagle protests that the attempt is futile because nature has not given the tortoise wings. | record |
| Greek | Aesop's Fables; a new translation | THE MAN AND THE LION / THE TORTOISE AND THE EAGLE / THE KID ON THE HOUSETOP / THE FOX WITHOUT A TAIL; lines 2223-2246 | medium | The kid sees a wolf below and jeers at him because the wolf cannot reach him. | record |
| Greek | Aesop's Fables; a new translation | THE MAN AND THE LION / THE TORTOISE AND THE EAGLE / THE KID ON THE HOUSETOP / THE FOX WITHOUT A TAIL; lines 2223-2246 | medium | A fox falls into a trap, struggles free, and loses his brush. | record |
| Greek | Aesop's Fables; a new translation | THE FOX WITHOUT A TAIL / THE VAIN JACKDAW / THE TRAVELLER AND HIS DOG / THE SHIPWRECKED MAN AND THE SEA; lines 2269-2290 | medium | A shipwrecked man cast onto the beach wakes after struggling with waves and reproaches the Sea for a smooth appearance that turns to destructive fury against ships and sailors. | record |
| Greek | Aesop's Fables; a new translation | THE TRAVELLER AND HIS DOG / THE SHIPWRECKED MAN AND THE SEA / THE WILD BOAR AND THE FOX / MERCURY AND THE SCULPTOR; lines 2293-2316 | high | A wild boar whets his tusks on the trunk of a tree in the forest. | record |
| Greek | Aesop's Fables; a new translation | THE TRAVELLER AND HIS DOG / THE SHIPWRECKED MAN AND THE SEA / THE WILD BOAR AND THE FOX / MERCURY AND THE SCULPTOR; lines 2293-2316 | medium | Mercury asks the price of a statue of Jupiter and then one of Juno; the sculptor prices them at a crown and half a crown. | record |
| Greek | Aesop's Fables; a new translation | THE FAWN AND HIS MOTHER / THE FOX AND THE LION / THE EAGLE AND HIS CAPTOR / THE BLACKSMITH AND HIS DOG; lines 2357-2368 | high | A blacksmith has a little dog that sleeps when the master works and wakes when it is time for meals. | record |
| Greek | Aesop's Fables; a new translation | THE FAWN AND HIS MOTHER / THE FOX AND THE LION / THE EAGLE AND HIS CAPTOR / THE BLACKSMITH AND HIS DOG; lines 2357-2368 | high | "Those who will not work deserve to starve." | record |
| Greek | Aesop's Fables; a new translation | THE FOX AND THE LION / THE EAGLE AND HIS CAPTOR / THE BLACKSMITH AND HIS DOG / THE STAG AT THE POOL; lines 2371-2387 | high | A thirsty stag goes to a pool, sees his reflection in the water, admires his spreading antlers, and despises the weakness and slenderness of his legs. | record |
| Greek | Aesop's Fables; a new translation | THE FOX AND THE LION / THE EAGLE AND HIS CAPTOR / THE BLACKSMITH AND HIS DOG / THE STAG AT THE POOL; lines 2371-2387 | high | A thirsty stag goes to a pool, sees his reflection in the water, admires his spreading antlers, and despises the weakness and slenderness of his legs. | record |
| Greek | Aesop's Fables; a new translation | THE STAG AT THE POOL / THE DOG AND THE SHADOW / MERCURY AND THE TRADESMEN / THE MICE AND THE WEASELS; lines 2414-2432 | medium | “Greatness carries its own penalties.” | record |
| Greek | Aesop's Fables; a new translation | THE DOG AND THE SHADOW / MERCURY AND THE TRADESMEN / THE MICE AND THE WEASELS / THE PEACOCK AND JUNO; lines 2435-2452 | high | The Peacock is discontented because he lacks a beautiful voice like the nightingale, goes to Juno, and says the nightingale's song is envied while his own sound makes him a laughing-stock. | record |
| Greek | Aesop's Fables; a new translation | THE DOG AND THE SHADOW / MERCURY AND THE TRADESMEN / THE MICE AND THE WEASELS / THE PEACOCK AND JUNO; lines 2435-2452 | medium | Juno sternly says Fate has allotted each being its gifts: beauty to the Peacock, strength to the eagle, song to the nightingale, and other gifts to the rest; she tells him to stop complaining and warns that the granted wish would bring new discontent. | record |
| Greek | Aesop's Fables; a new translation | THE DOG AND THE SHADOW / MERCURY AND THE TRADESMEN / THE MICE AND THE WEASELS / THE PEACOCK AND JUNO; lines 2435-2452 | high | Juno sternly says Fate has allotted each being its gifts: beauty to the Peacock, strength to the eagle, song to the nightingale, and other gifts to the rest; she tells him to stop complaining and warns that the granted wish would bring new discontent. | record |
| Greek | Aesop's Fables; a new translation | THE MICE AND THE WEASELS / THE PEACOCK AND JUNO / THE BEAR AND THE FOX / THE ASS AND THE OLD PEASANT; lines 2455-2478 | high | A Bear boasts of generous feelings and refinement; the passage notes a tradition that a Bear will not touch a dead body; a Fox replies that he wishes the hungry Bear would attend to the dead and leave the living alone. | record |
| Greek | Aesop's Fables; a new translation | THE MICE AND THE WEASELS / THE PEACOCK AND JUNO / THE BEAR AND THE FOX / THE ASS AND THE OLD PEASANT; lines 2455-2478 | medium | An old Peasant sits in a meadow watching his grazing Ass, sees armed men stealthily approaching, and urges the Ass to flee so they will not be captured by the enemy. | record |
| Greek | Aesop's Fables; a new translation | THE PEACOCK AND JUNO / THE BEAR AND THE FOX / THE ASS AND THE OLD PEASANT / THE OX AND THE FROG; lines 2481-2495 | medium | The old frog puffs herself out and repeatedly asks if the creature was as big as she is; the little frog replies that it was much bigger. | record |
| Greek | Aesop's Fables; a new translation | THE ASS AND THE OLD PEASANT / THE OX AND THE FROG / THE MAN AND THE IMAGE / HERCULES AND THE WAGGONER; lines 2511-2524 | high | "Put your shoulder to the wheel, man, and goad on your horses" | record |
| Greek | Aesop's Fables; a new translation | THE ASS AND THE OLD PEASANT / THE OX AND THE FROG / THE MAN AND THE IMAGE / HERCULES AND THE WAGGONER; lines 2511-2524 | high | The waggoner stands looking helplessly on and repeatedly calls upon Hercules for assistance. | record |
| Greek | Aesop's Fables; a new translation | THE POMEGRANATE, THE APPLE-TREE, AND THE BRAMBLE / THE LION, THE BEAR, AND THE FOX / THE BLACKAMOOR / THE TWO SOLDIERS AND THE ROBBER; lines 2551-2578 | high | A man buys an Ethiopian slave with black skin and assumes the color is due to neglect by the prior owner. | record |
| Greek | Aesop's Fables; a new translation | THE POMEGRANATE, THE APPLE-TREE, AND THE BRAMBLE / THE LION, THE BEAR, AND THE FOX / THE BLACKAMOOR / THE TWO SOLDIERS AND THE ROBBER; lines 2551-2578 | high | Two soldiers are attacked by a robber; one runs away, while the other stands his ground and fights with his sword until the robber flees. | record |
| Greek | Aesop's Fables; a new translation | THE POMEGRANATE, THE APPLE-TREE, AND THE BRAMBLE / THE LION, THE BEAR, AND THE FOX / THE BLACKAMOOR / THE TWO SOLDIERS AND THE ROBBER; lines 2551-2578 | medium | After the coast is clear, the timid soldier returns and says, "Where is he? Let me get at him" while flourishing his weapon. | record |
| Greek | Aesop's Fables; a new translation | THE LION, THE BEAR, AND THE FOX / THE BLACKAMOOR / THE TWO SOLDIERS AND THE ROBBER / THE LION AND THE WILD ASS; lines 2581-2594 | high | For the third portion, the Lion tells the Wild Ass to give it up and leave quickly, or the third share will make him sorry. | record |
| Greek | Aesop's Fables; a new translation | THE TWO SOLDIERS AND THE ROBBER / THE LION AND THE WILD ASS / THE MAN AND THE SATYR / THE IMAGE-SELLER; lines 2611-2622 | medium | A bystander asked why the seller did not keep the god and benefit from it himself if the god was as he claimed. | record |
| Greek | Aesop's Fables; a new translation | THE IMAGE-SELLER / THE EAGLE AND THE ARROW / THE RICH MAN AND THE TANNER / THE WOLF, THE MOTHER, AND HER CHILD; lines 2650-2662 | high | The wolf crouches beneath the window and hears the mother say, "Stop crying, do! or I'll throw you to the Wolf." | record |
| Greek | Aesop's Fables; a new translation | THE IMAGE-SELLER / THE EAGLE AND THE ARROW / THE RICH MAN AND THE TANNER / THE WOLF, THE MOTHER, AND HER CHILD; lines 2650-2662 | high | The wolf crouches beneath the window and hears the mother say, "Stop crying, do! or I'll throw you to the Wolf." | record |
| Greek | Aesop's Fables; a new translation | THE RICH MAN AND THE TANNER / THE WOLF, THE MOTHER, AND HER CHILD / THE OLD WOMAN AND THE WINE-JAR / THE LIONESS AND THE VIXEN; lines 2665-2685 | medium | An old woman picks up an empty wine jar that once held rare and costly wine and still retains traces of its bouquet. | record |
| Greek | Aesop's Fables; a new translation | THE RICH MAN AND THE TANNER / THE WOLF, THE MOTHER, AND HER CHILD / THE OLD WOMAN AND THE WINE-JAR / THE LIONESS AND THE VIXEN; lines 2665-2685 | high | The fox says her litter of cubs is a joy to see and maliciously observes that the lioness never has more than one. | record |
| Greek | Aesop's Fables; a new translation | THE OLD WOMAN AND THE WINE-JAR / THE LIONESS AND THE VIXEN / THE VIPER AND THE FILE / THE CAT AND THE COCK; lines 2688-2714 | medium | The Viper addresses the File and asks for the favour of a meal. | record |
| Greek | Aesop's Fables; a new translation | THE OLD WOMAN AND THE WINE-JAR / THE LIONESS AND THE VIXEN / THE VIPER AND THE FILE / THE CAT AND THE COCK; lines 2688-2714 | high | A Cat pounces on a Cock and looks for an excuse to make a meal of him. | record |
| Greek | Aesop's Fables; a new translation | THE LIONESS AND THE VIXEN / THE VIPER AND THE FILE / THE CAT AND THE COCK / THE HARE AND THE TORTOISE; lines 2717-2732 | high | The Hare lies down and falls asleep. The Tortoise keeps moving, reaches the goal, and has already won when the Hare wakes and runs. | record |
| Greek | Aesop's Fables; a new translation | THE LIONESS AND THE VIXEN / THE VIPER AND THE FILE / THE CAT AND THE COCK / THE HARE AND THE TORTOISE; lines 2717-2732 | high | A Hare makes fun of a Tortoise for slowness; the Tortoise says, "I'll run a race with you, and I'll wager that I win," and the Hare agrees. | record |
| Greek | Aesop's Fables; a new translation | THE VIPER AND THE FILE / THE CAT AND THE COCK / THE HARE AND THE TORTOISE / THE SOLDIER AND HIS HORSE; lines 2735-2750 | high | The horse says: "Thanks to hard work and bad food, you have turned me from a Horse into an ass; and you cannot in a moment turn me back again into a Horse." | record |
| Greek | Aesop's Fables; a new translation | THE VIPER AND THE FILE / THE CAT AND THE COCK / THE HARE AND THE TORTOISE / THE SOLDIER AND HIS HORSE; lines 2735-2750 | high | The horse says: "Thanks to hard work and bad food, you have turned me from a Horse into an ass; and you cannot in a moment turn me back again into a Horse." | record |
| Greek | Aesop's Fables; a new translation | THE CAT AND THE COCK / THE HARE AND THE TORTOISE / THE SOLDIER AND HIS HORSE / THE OXEN AND THE BUTCHERS; lines 2753-2767 | medium | The oxen decide to revenge themselves on the butchers for the havoc among their ranks and plot to kill them on a given day. | record |
| Greek | Aesop's Fables; a new translation | THE CAT AND THE COCK / THE HARE AND THE TORTOISE / THE SOLDIER AND HIS HORSE / THE OXEN AND THE BUTCHERS; lines 2753-2767 | high | An old ox rises and says the oxen have reason to hate the butchers, but the butchers understand their trade and avoid unnecessary pain. | record |
| Greek | Aesop's Fables; a new translation | THE SOLDIER AND HIS HORSE / THE OXEN AND THE BUTCHERS / THE WOLF AND THE LION / THE SHEEP, THE WOLF, AND THE STAG; lines 2770-2793 | medium | A stag asks a sheep to lend him a measure of wheat and says the wolf will be his surety. | record |
| Greek | Aesop's Fables; a new translation | THE SOLDIER AND HIS HORSE / THE OXEN AND THE BUTCHERS / THE WOLF AND THE LION / THE SHEEP, THE WOLF, AND THE STAG; lines 2770-2793 | medium | A wolf steals a lamb from the flock to devour later, then meets a lion who takes the prey and walks off with it. | record |
| Greek | Aesop's Fables; a new translation | THE OXEN AND THE BUTCHERS / THE WOLF AND THE LION / THE SHEEP, THE WOLF, AND THE STAG / THE LION AND THE THREE BULLS; lines 2796-2808 | high | The quarrels of friends are the opportunities of foes. | record |
| Greek | Aesop's Fables; a new translation | THE HORSE AND HIS RIDER / THE GOAT AND THE VINE / THE TWO POTS / THE OLD HOUND; lines 2835-2859 | medium | Two pots, one earthenware and one brass, are carried away down a river in flood. | record |
| Greek | Aesop's Fables; a new translation | THE HORSE AND HIS RIDER / THE GOAT AND THE VINE / THE TWO POTS / THE OLD HOUND; lines 2835-2859 | high | A hound who had served his master well for years begins to lose strength and speed because of age. | record |
| Greek | Aesop's Fables; a new translation | THE HORSE AND HIS RIDER / THE GOAT AND THE VINE / THE TWO POTS / THE OLD HOUND; lines 2835-2859 | high | "My will is as strong as ever, master, but my body is old and feeble. You ought to honour me for what I have been instead of abusing me for what I am." | record |
| Greek | Aesop's Fables; a new translation | THE GOAT AND THE VINE / THE TWO POTS / THE OLD HOUND / THE CLOWN AND THE COUNTRYMAN; lines 2862-2889 | medium | The countryman hides a young pig under his smock, pinches its ear so it squeals, but the spectators say the clown's imitation is more true to life. | record |
| Greek | Aesop's Fables; a new translation | THE TWO POTS / THE OLD HOUND / THE CLOWN AND THE COUNTRYMAN / THE LARK AND THE FARMER; lines 2892-2910 | high | The mother lark tells her children they must leave because the farmer no longer speaks of friends and will take things in hand himself. | record |
| Greek | Aesop's Fables; a new translation | THE TWO POTS / THE OLD HOUND / THE CLOWN AND THE COUNTRYMAN / THE LARK AND THE FARMER; lines 2892-2910 | medium | The mother says there is no hurry, because a man who looks to friends for help will take his time. | record |
| Greek | Aesop's Fables; a new translation | THE TWO POTS / THE OLD HOUND / THE CLOWN AND THE COUNTRYMAN / THE LARK AND THE FARMER; lines 2892-2910 | medium | One young lark overhears the farmer, becomes frightened, and asks the mother if they should move house at once. | record |
| Greek | Aesop's Fables; a new translation | THE OLD HOUND / THE CLOWN AND THE COUNTRYMAN / THE LARK AND THE FARMER / THE LION AND THE ASS; lines 2913-2924 | medium | “Well, I scared them pretty well, didn't I?” | record |
| Greek | Aesop's Fables; a new translation | THE CLOWN AND THE COUNTRYMAN / THE LARK AND THE FARMER / THE LION AND THE ASS / THE PROPHET; lines 2927-2938 | medium | A prophet sits in the marketplace and tells fortunes for anyone who hires him. | record |
| Greek | Aesop's Fables; a new translation | THE HOUND AND THE HARE / THE LION, THE MOUSE, AND THE FOX / THE TRUMPETER TAKEN PRISONER / THE WOLF AND THE CRANE; lines 2966-2988 | medium | In THE TRUMPETER TAKEN PRISONER, a trumpeter encourages soldiers with warlike tunes, is captured, pleads that he has killed no one and has only a trumpet, and is told by his captors that inciting others to fight is reason for death. | record |
| Greek | Aesop's Fables; a new translation | THE HOUND AND THE HARE / THE LION, THE MOUSE, AND THE FOX / THE TRUMPETER TAKEN PRISONER / THE WOLF AND THE CRANE; lines 2966-2988 | medium | In THE WOLF AND THE CRANE, a wolf with a bone stuck in his throat asks a crane to remove it with her long bill and promises to make it worth her while; the crane removes the bone easily. | record |
| Greek | Aesop's Fables; a new translation | THE HOUND AND THE HARE / THE LION, THE MOUSE, AND THE FOX / THE TRUMPETER TAKEN PRISONER / THE WOLF AND THE CRANE; lines 2966-2988 | medium | In THE WOLF AND THE CRANE, a wolf with a bone stuck in his throat asks a crane to remove it with her long bill and promises to make it worth her while; the crane removes the bone easily. | record |
| Greek | Aesop's Fables; a new translation | THE WOLF AND THE CRANE / THE EAGLE, THE CAT, AND THE WILD SOW / THE WOLF AND THE SHEEP / THE TUNNY-FISH AND THE DOLPHIN; lines 3016-3038 | high | A wolf, badly bitten by dogs and hungry after reviving, asks a passing sheep to bring water from a nearby stream and says he can manage meat if he gets drink. | record |
| Greek | Aesop's Fables; a new translation | THE EAGLE, THE CAT, AND THE WILD SOW / THE WOLF AND THE SHEEP / THE TUNNY-FISH AND THE DOLPHIN / THE THREE TRADESMEN; lines 3041-3052 | medium | A carpenter recommends wood, describing it as readily procurable and easily worked. | record |
| Greek | Aesop's Fables; a new translation | THE WOLF AND THE SHEEP / THE TUNNY-FISH AND THE DOLPHIN / THE THREE TRADESMEN / THE MOUSE AND THE BULL; lines 3055-3069 | high | The mouse is too quick for the bull and slips into a hole in a wall. | record |
| Greek | Aesop's Fables; a new translation | THE WOLF AND THE SHEEP / THE TUNNY-FISH AND THE DOLPHIN / THE THREE TRADESMEN / THE MOUSE AND THE BULL; lines 3055-3069 | high | "You big fellows don't always have it your own way, you see: sometimes we little ones come off best." | record |
| Greek | Aesop's Fables; a new translation | THE THREE TRADESMEN / THE MOUSE AND THE BULL / THE HARE AND THE HOUND / THE TOWN MOUSE AND THE COUNTRY MOUSE; lines 3072-3107 | high | A hound starts a hare from her form, pursues her, but gives up after she gains during the chase. | record |
| Greek | Aesop's Fables; a new translation | THE THREE TRADESMEN / THE MOUSE AND THE BULL / THE HARE AND THE HOUND / THE TOWN MOUSE AND THE COUNTRY MOUSE; lines 3072-3107 | high | In town, the country mouse is shown a larder containing flour, oatmeal, figs, honey, and dates. | 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 | high | The bull accepted, arrived at the lion's den, and saw saucepans and spits but no sheep. | record |
| Greek | Aesop's Fables; a new translation | THE TOWN MOUSE AND THE COUNTRY MOUSE / THE LION AND THE BULL / THE WOLF, THE FOX, AND THE APE / THE EAGLE AND THE COCKS; lines 3127-3150 | high | In 'The Wolf, the Fox, and the Ape,' a Wolf charges a Fox with theft; an Ape hears both sides and says the Wolf likely never lost the claimed item, while the Fox is still guilty despite denials. | record |
| Greek | Aesop's Fables; a new translation | THE TOWN MOUSE AND THE COUNTRY MOUSE / THE LION AND THE BULL / THE WOLF, THE FOX, AND THE APE / THE EAGLE AND THE COCKS; lines 3127-3150 | medium | In 'The Wolf, the Fox, and the Ape,' a Wolf charges a Fox with theft; an Ape hears both sides and says the Wolf likely never lost the claimed item, while the Fox is still guilty despite denials. | record |
| Greek | Aesop's Fables; a new translation | THE TOWN MOUSE AND THE COUNTRY MOUSE / THE LION AND THE BULL / THE WOLF, THE FOX, AND THE APE / THE EAGLE AND THE COCKS; lines 3127-3150 | high | In 'The Eagle and the Cocks,' two Cocks fight in the same farmyard for mastery; the beaten one hides in a dark corner, while the victor flies to the stable roof and crows. | record |
| Greek | Aesop's Fables; a new translation | THE FARMER AND THE FOX / VENUS AND THE CAT / THE CROW AND THE SWAN / THE STAG WITH ONE EYE; lines 3210-3223 | high | “I bethought me of the dangers of the land, whence none assailed me: but I feared no peril from the sea, yet thence has come my ruin.” | record |
| Greek | Aesop's Fables; a new translation | THE FARMER AND THE FOX / VENUS AND THE CAT / THE CROW AND THE SWAN / THE STAG WITH ONE EYE; lines 3210-3223 | medium | A one-eyed stag grazes close to the sea-shore, turns his sound eye toward land to watch for hounds, and turns his blind eye toward the sea because he expects no danger there. | record |
| Greek | Aesop's Fables; a new translation | THE CROW AND THE SWAN / THE STAG WITH ONE EYE / THE FLY AND THE DRAUGHT-MULE / THE COCK AND THE JEWEL; lines 3226-3245 | high | A Cock scratching for food turned up a Jewel that had by chance been dropped there. | record |
| Greek | Aesop's Fables; a new translation | THE STAG WITH ONE EYE / THE FLY AND THE DRAUGHT-MULE / THE COCK AND THE JEWEL / THE WOLF AND THE SHEPHERD; lines 3248-3260 | high | As time passed and the wolf did not meddle with the flock, the shepherd began to regard him more as a protector than as an enemy. | record |
| Greek | Aesop's Fables; a new translation | THE FLY AND THE DRAUGHT-MULE / THE COCK AND THE JEWEL / THE WOLF AND THE SHEPHERD / THE FARMER AND THE STORK; lines 3263-3276 | high | The farmer says it is nothing to him what the stork is: he found him among cranes who ruin his crops, and “like them, you shall suffer.” | record |
| Greek | Aesop's Fables; a new translation | THE COCK AND THE JEWEL / THE WOLF AND THE SHEPHERD / THE FARMER AND THE STORK / THE CHARGER AND THE MILLER; lines 3279-3292 | medium | "Fortune has many ups and downs: you must just take them as they come." | record |
| Greek | Aesop's Fables; a new translation | THE FARMER AND THE STORK / THE CHARGER AND THE MILLER / THE GRASSHOPPER AND THE OWL / THE GRASSHOPPER AND THE ANTS; lines 3315-3328 | high | On a fine winter day after a long rainy spell, Ants dry their damp store of corn. | record |
| Greek | Aesop's Fables; a new translation | THE GRASSHOPPER AND THE OWL / THE GRASSHOPPER AND THE ANTS / THE FARMER AND THE VIPER / THE TWO FROGS; lines 3331-3356 | high | Two neighbouring frogs live in different places: one in a marsh with plenty of water, the other in a lane with only rainwater in ruts; the marsh frog urges the other to move to the safer marsh. | record |
| Greek | Aesop's Fables; a new translation | THE GRASSHOPPER AND THE OWL / THE GRASSHOPPER AND THE ANTS / THE FARMER AND THE VIPER / THE TWO FROGS; lines 3331-3356 | medium | The lane frog refuses to move from his accustomed place; a few days later a heavy wagon comes down the lane and crushes him under its wheels. | record |
| Greek | Aesop's Fables; a new translation | THE GRASSHOPPER AND THE ANTS / THE FARMER AND THE VIPER / THE TWO FROGS / THE COBBLER TURNED DOCTOR; lines 3359-3376 | medium | "Here is this Cobbler to whom no one will send his boots to be mended, and yet you have not hesitated to entrust him with your lives!" | record |
| Greek | Aesop's Fables; a new translation | THE TWO FROGS / THE COBBLER TURNED DOCTOR / THE ASS, THE COCK, AND THE LION / THE BELLY AND THE MEMBERS; lines 3397-3409 | medium | The members see too late that they had been foolish. | record |
| Greek | Aesop's Fables; a new translation | THE COBBLER TURNED DOCTOR / THE ASS, THE COCK, AND THE LION / THE BELLY AND THE MEMBERS / THE BALD MAN AND THE FLY; lines 3412-3423 | medium | The man replies that he bears no grudge for the blow because he never intended himself harm. | record |
| Greek | Aesop's Fables; a new translation | THE ASS, THE COCK, AND THE LION / THE BELLY AND THE MEMBERS / THE BALD MAN AND THE FLY / THE ASS AND THE WOLF; lines 3426-3441 | medium | "my father taught me to kill, and I ought to have stuck to that trade instead of attempting to cure." | record |
| Greek | Aesop's Fables; a new translation | THE BALD MAN AND THE FLY / THE ASS AND THE WOLF / THE MONKEY AND THE CAMEL / THE SICK MAN AND THE DOCTOR; lines 3457-3470 | medium | On the third visit, the patient says he feels feverish; the doctor calls it a very good sign and says the patient is doing nicely. | record |
| Greek | Aesop's Fables; a new translation | THE FLEA AND THE OX / THE BIRDS, THE BEASTS, AND THE BAT / THE MAN AND HIS TWO SWEETHEARTS / THE EAGLE, THE JACKDAW, AND THE SHEPHERD; lines 3531-3549 | high | A jackdaw sees an eagle swoop down on a lamb, carry it off in its talons, and says it will do the same. | record |
| Greek | Aesop's Fables; a new translation | THE FLEA AND THE OX / THE BIRDS, THE BEASTS, AND THE BAT / THE MAN AND HIS TWO SWEETHEARTS / THE EAGLE, THE JACKDAW, AND THE SHEPHERD; lines 3531-3549 | high | The shepherd arrives, catches the jackdaw, clips its wings, carries it home to his children, and explains that it is a jackdaw wanting to be taken for an eagle. | record |
| Greek | Aesop's Fables; a new translation | THE FLEA AND THE OX / THE BIRDS, THE BEASTS, AND THE BAT / THE MAN AND HIS TWO SWEETHEARTS / THE EAGLE, THE JACKDAW, AND THE SHEPHERD; lines 3531-3549 | medium | The shepherd arrives, catches the jackdaw, clips its wings, carries it home to his children, and explains that it is a jackdaw wanting to be taken for an eagle. | record |
| Greek | Aesop's Fables; a new translation | THE BIRDS, THE BEASTS, AND THE BAT / THE MAN AND HIS TWO SWEETHEARTS / THE EAGLE, THE JACKDAW, AND THE SHEPHERD / THE WOLF AND THE BOY; lines 3552-3565 | medium | "if you can say three things to me, the truth of which cannot be disputed, I will spare your life." | record |
| Greek | Aesop's Fables; a new translation | THE MAN AND HIS TWO SWEETHEARTS / THE EAGLE, THE JACKDAW, AND THE SHEPHERD / THE WOLF AND THE BOY / THE MILLER, HIS SON, AND THEIR ASS; lines 3568-3602 | high | The miller and his young son drive their ass to market to sell him; girls on the road mock them for walking, so the son mounts the ass. | record |
| Greek | Aesop's Fables; a new translation | THE MAN AND HIS TWO SWEETHEARTS / THE EAGLE, THE JACKDAW, AND THE SHEPHERD / THE WOLF AND THE BOY / THE MILLER, HIS SON, AND THEIR ASS; lines 3568-3602 | high | The miller and his young son drive their ass to market to sell him; girls on the road mock them for walking, so the son mounts the ass. | record |
| Greek | Aesop's Fables; a new translation | THE EAGLE, THE JACKDAW, AND THE SHEPHERD / THE WOLF AND THE BOY / THE MILLER, HIS SON, AND THEIR ASS / THE STAG AND THE VINE; lines 3605-3618 | high | Believing the danger to be over, the stag begins to browse on the vine's leaves. | 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 | Give a wide berth to those who can do damage at a distance. | record |
| Greek | Aesop's Fables; a new translation | THE LAMB CHASED BY A WOLF / THE ARCHER AND THE LION / THE WOLF AND THE GOAT / THE SICK STAG; lines 3661-3671 | medium | Other beasts hear of the illness, visit to inquire after the stag’s health, and each nibbles the grass around him until none remains within reach. | record |
| Greek | Aesop's Fables; a new translation | THE ARCHER AND THE LION / THE WOLF AND THE GOAT / THE SICK STAG / THE ASS AND THE MULE; lines 3674-3689 | high | The Ass is exhausted and asks the Mule to relieve him of part of his load, but the Mule refuses. | record |
| Greek | Aesop's Fables; a new translation | THE ARCHER AND THE LION / THE WOLF AND THE GOAT / THE SICK STAG / THE ASS AND THE MULE; lines 3674-3689 | high | "I have only got what I deserved: if I had been willing to help the Ass at first, I should not now be carrying his load and his skin into the bargain." | record |
| Greek | Aesop's Fables; a new translation | THE WOLF AND THE GOAT / THE SICK STAG / THE ASS AND THE MULE / BROTHER AND SISTER; lines 3692-3707 | high | The fable introduces a man with two children, a boy and a girl; the boy is good-looking, while the girl is plain. | record |
| Greek | Aesop's Fables; a new translation | THE WOLF AND THE GOAT / THE SICK STAG / THE ASS AND THE MULE / BROTHER AND SISTER; lines 3692-3707 | medium | While playing together in their mother's chamber, the children find a mirror and see their own features for the first time. | 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 | medium | A heifer goes up to an ox straining at the plough and patronizingly sympathizes with him about having to work hard. | record |
| Greek | Aesop's Fables; a new translation | THE HEIFER AND THE OX / THE KINGDOM OF THE LION / THE ASS AND HIS DRIVER / THE LION AND THE HARE; lines 3750-3760 | high | The lion sees a passing stag, drops the hare, and goes after the bigger game. | record |
| Greek | Aesop's Fables; a new translation | THE HEIFER AND THE OX / THE KINGDOM OF THE LION / THE ASS AND HIS DRIVER / THE LION AND THE HARE; lines 3750-3760 | high | “I should have been content with what I had got, instead of hankering after a better prize.” | 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 | high | The calf says, "If you'll step aside a moment, I'll show you the way to get through." | 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 | high | The principal trees agree to the request and give him a young ash sapling for the handle. | 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 WOLVES AND THE DOGS / THE BULL AND THE CALF / THE TREES AND THE AXE / THE ASTRONOMER; lines 3805-3816 | high | While outside the town gates, the astronomer gazes into the sky, does not watch where he is going, and falls into a dry well. | record |
| Greek | Aesop's Fables; a new translation | THE TREES AND THE AXE / THE ASTRONOMER / THE LABOURER AND THE SNAKE / THE CAGE-BIRD AND THE BAT; lines 3836-3850 | high | The bat replies that this is no use now that the bird is a prisoner; if she had done it before being caught, she might still be free. | record |
| Greek | Aesop's Fables; a new translation | THE ASTRONOMER / THE LABOURER AND THE SNAKE / THE CAGE-BIRD AND THE BAT / THE ASS AND HIS PURCHASER; lines 3853-3869 | high | The purchaser replies that he can see what kind of beast it is “from the companion he chose for himself.” | record |
| Greek | Aesop's Fables; a new translation | THE ASTRONOMER / THE LABOURER AND THE SNAKE / THE CAGE-BIRD AND THE BAT / THE ASS AND HIS PURCHASER; lines 3853-3869 | medium | A man who wants to buy an ass goes to market and arranges with the owner to take a likely-looking animal home on trial. | record |
| Greek | Aesop's Fables; a new translation | THE LABOURER AND THE SNAKE / THE CAGE-BIRD AND THE BAT / THE ASS AND HIS PURCHASER / THE KID AND THE WOLF; lines 3872-3886 | medium | The kid tells the wolf he knows he cannot escape being eaten and asks for a tune to dance to before he dies. | 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 | medium | A bald man wearing a wig goes hunting; a strong gust blows away his hat and wig, amusing the hunt. | record |
| Greek | Aesop's Fables; a new translation | THE DEBTOR AND HIS SOW / THE BALD HUNTSMAN / THE HERDSMAN AND THE LOST BULL / THE MULE; lines 3933-3943 | medium | One morning the mule, overfed and idle, thinks himself a fine fellow and says his father was a high-spirited horse whom he resembles. | record |
| Greek | Aesop's Fables; a new translation | THE DEBTOR AND HIS SOW / THE BALD HUNTSMAN / THE HERDSMAN AND THE LOST BULL / THE MULE; lines 3933-3943 | medium | One morning the mule, overfed and idle, thinks himself a fine fellow and says his father was a high-spirited horse whom he resembles. | record |
| Greek | Aesop's Fables; a new translation | THE HERDSMAN AND THE LOST BULL / THE MULE / THE HOUND AND THE FOX / THE FATHER AND HIS DAUGHTERS; lines 3946-3974 | medium | The father notes that one daughter wants dry weather and the other wants rain, so he decides not to mention the subject in his prayers. | record |
| Greek | Aesop's Fables; a new translation | THE HOUND AND THE FOX / THE FATHER AND HIS DAUGHTERS / THE THIEF AND THE INNKEEPER / THE PACK-ASS AND THE WILD ASS; lines 4007-4019 | high | A Wild Ass comes upon a Pack-Ass lying in a sunny spot, enjoying himself; the Wild Ass calls him lucky, notes his sleek coat, and says he envies him. | record |
| Greek | Aesop's Fables; a new translation | THE HOUND AND THE FOX / THE FATHER AND HIS DAUGHTERS / THE THIEF AND THE INNKEEPER / THE PACK-ASS AND THE WILD ASS; lines 4007-4019 | high | A Wild Ass comes upon a Pack-Ass lying in a sunny spot, enjoying himself; the Wild Ass calls him lucky, notes his sleek coat, and says he envies him. | record |
| Greek | Aesop's Fables; a new translation | THE FATHER AND HIS DAUGHTERS / THE THIEF AND THE INNKEEPER / THE PACK-ASS AND THE WILD ASS / THE ASS AND HIS MASTERS; lines 4022-4038 | high | A gardener's ass has a hard life with scanty food, heavy loads, and constant beating. | record |
| Greek | Aesop's Fables; a new translation | THE ASS AND HIS MASTERS / THE PACK-ASS, THE WILD ASS, AND THE LION / THE ANT / THE FROGS AND THE WELL; lines 4076-4088 | high | The other frog, described as wiser, says not to go so fast and asks how they would get out if the well dried up like the marsh. | record |
| Greek | Aesop's Fables; a new translation | THE ANT / THE FROGS AND THE WELL / THE CRAB AND THE FOX / THE FOX AND THE GRASSHOPPER; lines 4091-4117 | high | A crab leaves the sea-shore and settles in a green inland meadow that seems good for feeding. | record |
| Greek | Aesop's Fables; a new translation | THE ANT / THE FROGS AND THE WELL / THE CRAB AND THE FOX / THE FOX AND THE GRASSHOPPER; lines 4091-4117 | high | The grasshopper says she will not come down because she has seen many grasshoppers’ wings near the entrance to a fox’s earth. | record |
| Greek | Aesop's Fables; a new translation | THE FROGS AND THE WELL / THE CRAB AND THE FOX / THE FOX AND THE GRASSHOPPER / THE FARMER, HIS BOY, AND THE ROOKS; lines 4120-4139 | medium | When the farmer asks for the sling, the starlings understand and warn the rooks; the farmer decides to say “humph” instead of “sling” and tells the boy to hand him the sling quickly. | record |
| Greek | Aesop's Fables; a new translation | THE FOX AND THE GRASSHOPPER / THE FARMER, HIS BOY, AND THE ROOKS / THE ASS AND THE DOG / THE ASS CARRYING THE IMAGE; lines 4159-4175 | high | The Ass thinks the people are honoring him and begins to give himself airs. | record |
| Greek | Aesop's Fables; a new translation | THE FARMER, HIS BOY, AND THE ROOKS / THE ASS AND THE DOG / THE ASS CARRYING THE IMAGE / THE ATHENIAN AND THE THEBAN; lines 4178-4195 | medium | The Athenian gains the point because he is glib, and the Theban is no match for him in talking. | record |
| Greek | Aesop's Fables; a new translation | THE ASS AND THE DOG / THE ASS CARRYING THE IMAGE / THE ATHENIAN AND THE THEBAN / THE GOATHERD AND THE GOAT; lines 4198-4209 | high | The goatherd throws a stone at the goat and breaks one of her horns. | record |
| Greek | Aesop's Fables; a new translation | THE ASS AND THE DOG / THE ASS CARRYING THE IMAGE / THE ATHENIAN AND THE THEBAN / THE GOATHERD AND THE GOAT; lines 4198-4209 | medium | "my horn would cry aloud even if I held my tongue." | record |
| Greek | Aesop's Fables; a new translation | THE ASS CARRYING THE IMAGE / THE ATHENIAN AND THE THEBAN / THE GOATHERD AND THE GOAT / THE SHEEP AND THE DOG; lines 4212-4227 | medium | The Sheep complain to the shepherd about the difference between his treatment of them and his Dog. | record |
| Greek | Aesop's Fables; a new translation | THE GOATHERD AND THE GOAT / THE SHEEP AND THE DOG / THE SHEPHERD AND THE WOLF / THE LION, JUPITER, AND THE ELEPHANT; lines 4249-4268 | medium | “I'm terribly afraid of its getting into my ear: if it once gets in, I'm dead and done for.” | record |
| Greek | Aesop's Fables; a new translation | THE GOATHERD AND THE GOAT / THE SHEEP AND THE DOG / THE SHEPHERD AND THE WOLF / THE LION, JUPITER, AND THE ELEPHANT; lines 4249-4268 | medium | The lion complains to Jupiter, who says it is not his fault, that he did the best he could, and that the lion should be content because this is his only failing. | record |
| Greek | Aesop's Fables; a new translation | THE SHEEP AND THE DOG / THE SHEPHERD AND THE WOLF / THE LION, JUPITER, AND THE ELEPHANT / THE PIG AND THE SHEEP; lines 4271-4281 | high | The sheep rebuke the pig for making a fuss and say the shepherd regularly catches and drags them off in the same way without their protesting. | record |
| Greek | Aesop's Fables; a new translation | THE SHEEP AND THE DOG / THE SHEPHERD AND THE WOLF / THE LION, JUPITER, AND THE ELEPHANT / THE PIG AND THE SHEEP; lines 4271-4281 | medium | The sheep rebuke the pig for making a fuss and say the shepherd regularly catches and drags them off in the same way without their protesting. | record |
| Greek | Aesop's Fables; a new translation | THE PIG AND THE SHEEP / THE GARDENER AND HIS DOG / THE RIVERS AND THE SEA / THE LION IN LOVE; lines 4297-4320 | medium | The father is unwilling to give his daughter to so fearsome a husband but does not want to offend the Lion, so he devises an expedient. | record |
| Greek | Aesop's Fables; a new translation | THE GARDENER AND HIS DOG / THE RIVERS AND THE SEA / THE LION IN LOVE / THE BEE-KEEPER; lines 4323-4336 | high | The bees return from gathering honey, find the hives overturned and the keeper standing by, and attack him with their stings. | record |
| Greek | Aesop's Fables; a new translation | THE RIVERS AND THE SEA / THE LION IN LOVE / THE BEE-KEEPER / THE WOLF AND THE HORSE; lines 4339-4350 | high | A wolf wandering comes to a field of oats, cannot eat them, and is leaving when a horse arrives. | record |
| Greek | Aesop's Fables; a new translation | THE LION IN LOVE / THE BEE-KEEPER / THE WOLF AND THE HORSE / THE BAT, THE BRAMBLE, AND THE SEAGULL; lines 4353-4370 | medium | “All men are more concerned to recover what they lose than to acquire what they lack.” | record |
| Greek | Aesop's Fables; a new translation | THE BEE-KEEPER / THE WOLF AND THE HORSE / THE BAT, THE BRAMBLE, AND THE SEAGULL / THE DOG AND THE WOLF; lines 4373-4389 | high | The dog answers that if the wolf ever catches him lying by the gate again, he should not wait for a feast. | record |
| Greek | Aesop's Fables; a new translation | THE DOG AND THE WOLF / THE WASP AND THE SNAKE / THE EAGLE AND THE BEETLE / THE FOWLER AND THE LARK; lines 4429-4440 | medium | The lark says she was a fool and that such a city will take a long time to fill with enough fools. | record |
| Greek | Aesop's Fables; a new translation | THE FISHERMAN PIPING / THE WEASEL AND THE MAN / THE PLOUGHMAN, THE ASS, AND THE OX / DEMADES AND HIS FABLE; lines 4470-4493 | high | Demades speaks in the Assembly at Athens; when the people are inattentive, he offers to tell one of Aesop's fables, and everyone listens intently. | record |
| Greek | Aesop's Fables; a new translation | THE FISHERMAN PIPING / THE WEASEL AND THE MAN / THE PLOUGHMAN, THE ASS, AND THE OX / DEMADES AND HIS FABLE; lines 4470-4493 | high | Demades begins a fable in which Demeter, a swallow, and an eel travel together to a bridgeless river; the swallow flies over and the eel swims across. | record |
| Greek | Aesop's Fables; a new translation | THE WEASEL AND THE MAN / THE PLOUGHMAN, THE ASS, AND THE OX / DEMADES AND HIS FABLE / THE MONKEY AND THE DOLPHIN; lines 4496-4514 | high | Near the Piræus, the port of Athens, the Dolphin asks the Monkey whether he is an Athenian. | record |
| Greek | Aesop's Fables; a new translation | THE WEASEL AND THE MAN / THE PLOUGHMAN, THE ASS, AND THE OX / DEMADES AND HIS FABLE / THE MONKEY AND THE DOLPHIN; lines 4496-4514 | medium | Near the Piræus, the port of Athens, the Dolphin asks the Monkey whether he is an Athenian. | record |
| Greek | Aesop's Fables; a new translation | THE MONKEY AND THE DOLPHIN / THE CROW AND THE SNAKE / THE DOGS AND THE FOX / THE NIGHTINGALE AND THE HAWK; lines 4537-4547 | medium | "I am going to give up a certain prize on the chance of a better" is rejected by the hawk, who says he sees no sign of the better prize. | record |
| Greek | Aesop's Fables; a new translation | THE ROSE AND THE AMARANTH / THE MAN, THE HORSE, THE OX, AND THE DOG / THE WOLVES, THE SHEEP, AND THE RAM / THE SWAN; lines 4582-4606 | high | The Wolves send a deputation proposing lasting peace with the Sheep if the Sheep give up the sheep-dogs to instant death; the Sheep agree. | record |
| Greek | Aesop's Fables; a new translation | THE SNAKE AND JUPITER / THE WOLF AND HIS SHADOW / THE PLOUGHMAN AND THE WOLF / MERCURY AND THE MAN BITTEN BY AN ANT; lines 4649-4660 | medium | “They care nothing for a man's character,” said he, “but let the good and the bad go to their deaths together.” | record |
| Greek | Aesop's Fables; a new translation | THE SNAKE AND JUPITER / THE WOLF AND HIS SHADOW / THE PLOUGHMAN AND THE WOLF / MERCURY AND THE MAN BITTEN BY AN ANT; lines 4649-4660 | high | A man sees a ship go down with all its crew. | record |
| Greek | Aesop's Fables; a new translation | THE WOLF AND HIS SHADOW / THE PLOUGHMAN AND THE WOLF / MERCURY AND THE MAN BITTEN BY AN ANT / THE WILY LION; lines 4663-4678 | medium | The lion approaches the bull in a friendly fashion and praises his figure, head, shoulders, and thighs. | record |
| Greek | Aesop's Fables; a new translation | THE STAG AND THE LION / THE IMPOSTOR / THE DOGS AND THE HIDES / THE LION, THE FOX, AND THE ASS; lines 4729-4754 | high | The ass divides everything into three equal parts; the lion becomes furious, attacks the ass, and tears him to pieces. | record |
| Greek | Aesop's Fables; a new translation | THE LION, THE FOX, AND THE ASS / THE FOWLER, THE PARTRIDGE, AND THE COCK / THE GNAT AND THE LION / THE FARMER AND HIS DOGS; lines 4793-4803 | medium | The dogs see the animals killed and eaten in turn and say, "We had better get out of this or we shall be the next to go!" | record |
| Greek | Aesop's Fables; a new translation | THE GNAT AND THE LION / THE FARMER AND HIS DOGS / THE EAGLE AND THE FOX / THE BUTCHER AND HIS CUSTOMERS; lines 4831-4844 | high | "Prevarication often amounts to perjury." | record |
| Greek | Aesop's Fables; a new translation | THE FARMER AND HIS DOGS / THE EAGLE AND THE FOX / THE BUTCHER AND HIS CUSTOMERS / HERCULES AND MINERVA; lines 4847-4860 | medium | Hercules drops his club and looks in amazement; Minerva appears and tells him to leave it alone. | record |
| Greek | Aesop's Fables; a new translation | THE EAGLE AND THE FOX / THE BUTCHER AND HIS CUSTOMERS / HERCULES AND MINERVA / THE FOX WHO SERVED A LION; lines 4863-4875 | medium | Better servitude with safety than freedom with danger. | record |
| Greek | Aesop's Fables; a new translation | THE BUTCHER AND HIS CUSTOMERS / HERCULES AND MINERVA / THE FOX WHO SERVED A LION / THE QUACK DOCTOR; lines 4878-4899 | high | The doctor asks whether he is “fresh from the other world” and asks how departed friends are doing there. | record |
| Greek | Aesop's Fables; a new translation | THE FOX WHO SERVED A LION / THE QUACK DOCTOR / THE LION, THE WOLF, AND THE FOX / HERCULES AND PLUTUS; lines 4924-4936 | medium | Plutus is called “the god of wealth”; Hercules looks down, turns away, and pretends not to see him. | record |
| Greek | Aesop's Fables; a new translation | THE LION, THE WOLF, AND THE FOX / HERCULES AND PLUTUS / THE FOX AND THE LEOPARD / THE FOX AND THE HEDGEHOG; lines 4939-4961 | high | A Fox and a Leopard argue over their looks; the Leopard cites his smart coat, and the Fox replies that his wits are smarter. | record |
| Greek | Aesop's Fables; a new translation | THE LION, THE WOLF, AND THE FOX / HERCULES AND PLUTUS / THE FOX AND THE LEOPARD / THE FOX AND THE HEDGEHOG; lines 4939-4961 | high | Horseflies suck the weakened Fox's blood; a Hedgehog offers to brush them away, but the Fox refuses because the current flies are already full and a hungry swarm would drain the blood he has left. | record |
| Greek | Aesop's Fables; a new translation | THE LION, THE WOLF, AND THE FOX / HERCULES AND PLUTUS / THE FOX AND THE LEOPARD / THE FOX AND THE HEDGEHOG; lines 4939-4961 | high | Horseflies suck the weakened Fox's blood; a Hedgehog offers to brush them away, but the Fox refuses because the current flies are already full and a hungry swarm would drain the blood he has left. | record |
| Greek | Aesop's Fables; a new translation | THE FOX AND THE LEOPARD / THE FOX AND THE HEDGEHOG / THE CROW AND THE RAVEN / THE WITCH; lines 4982-4993 | medium | The witch is found guilty and condemned to death. | record |
| Greek | Aesop's Fables; a new translation | THE CROW AND THE RAVEN / THE WITCH / THE OLD MAN AND DEATH / THE MISER; lines 5010-5026 | medium | The neighbour says to put a brick in the hole and look at it daily, because the gold was of no earthly use to him. | record |
| Greek | Aesop's Fables; a new translation | THE WITCH / THE OLD MAN AND DEATH / THE MISER / THE FOXES AND THE RIVER; lines 5029-5043 | medium | As soon as the fox enters the water, the current sweeps him off his feet. | record |
| Greek | Aesop's Fables; a new translation | THE OLD MAN AND DEATH / THE MISER / THE FOXES AND THE RIVER / THE HORSE AND THE STAG; lines 5046-5058 | high | The Horse wants revenge on the unwelcome visitor and asks a man to help turn out the Stag. | record |
| Greek | Aesop's Fables; a new translation | THE HORSE AND THE STAG / THE FOX AND THE BRAMBLE / THE FOX AND THE SNAKE / THE LION, THE FOX, AND THE STAG; lines 5083-5122 | medium | Inside the den the Lion springs at the Stag but misjudges; the Stag escapes with torn ears and returns to the shelter of the wood. | record |
| Greek | Aesop's Fables; a new translation | THE FOX AND THE BRAMBLE / THE FOX AND THE SNAKE / THE LION, THE FOX, AND THE STAG / THE MAN WHO LOST HIS SPADE; lines 5125-5141 | medium | The man says he had better return home, since town gods unable to detect thieves stealing from their own temples are unlikely to tell him who stole his spade. | record |
| Greek | Aesop's Fables; a new translation | THE MAN WHO LOST HIS SPADE / THE PARTRIDGE AND THE FOWLER / THE RUNAWAY SLAVE / THE HUNTER AND THE WOODMAN; lines 5166-5175 | medium | A hunter searches in the forest for the tracks of a lion. | record |
| Greek | Aesop's Fables; a new translation | THE MAN WHO LOST HIS SPADE / THE PARTRIDGE AND THE FOWLER / THE RUNAWAY SLAVE / THE HUNTER AND THE WOODMAN; lines 5166-5175 | medium | The hunter asks the woodman whether he has seen lion footprints nearby or knows where the lion's den is. | record |
| Greek | Aesop's Fables; a new translation | THE RUNAWAY SLAVE / THE HUNTER AND THE WOODMAN / THE SERPENT AND THE EAGLE / THE ROGUE AND THE ORACLE; lines 5195-5207 | high | If the oracle says the bird is dead, he will show it alive; if the oracle says it is alive, he will wring its neck and show it dead. | record |
| Greek | Aesop's Fables; a new translation | THE ROGUE AND THE ORACLE / THE HORSE AND THE ASS / THE DOG CHASING A WOLF / GRIEF AND HIS DUE; lines 5224-5249 | high | A Dog chases a Wolf and thinks of himself as strong, swift, and admirable. | record |
| Greek | Aesop's Fables; a new translation | THE DOG CHASING A WOLF / GRIEF AND HIS DUE / THE HAWK, THE KITE, AND THE PIGEONS / THE WOMAN AND THE FARMER; lines 5252-5280 | high | In “The Hawk, the Kite, and the Pigeons,” a Kite repeatedly carries off Pigeons; the Pigeons invite a Hawk as defender, but the Hawk kills more in a day than the Kite had in a year. | record |
| Greek | Aesop's Fables; a new translation | THE DOG CHASING A WOLF / GRIEF AND HIS DUE / THE HAWK, THE KITE, AND THE PIGEONS / THE WOMAN AND THE FARMER; lines 5252-5280 | high | A Woman recently widowed visits her husband's grave daily; a nearby Farmer sees her, wants her as his wife, leaves his plough, sits beside her, and weeps. | record |
| Greek | Aesop's Fables; a new translation | THE DOG CHASING A WOLF / GRIEF AND HIS DUE / THE HAWK, THE KITE, AND THE PIGEONS / THE WOMAN AND THE FARMER; lines 5252-5280 | medium | The Farmer claims he too has lost a dear spouse; he and the Woman discuss their shared condition and agree to marry and replace one another's dead spouses. | record |
| Greek | Aesop's Fables; a new translation | PROMETHEUS AND THE MAKING OF MAN / THE SWALLOW AND THE CROW / THE HUNTER AND THE HORSEMAN / THE GOATHERD AND THE WILD GOATS; lines 5320-5341 | high | The goatherd gives his own goats only survival rations, but feeds the wild goats abundantly because he wants them to stay. | record |
| Greek | Aesop's Fables; a new translation | PROMETHEUS AND THE MAKING OF MAN / THE SWALLOW AND THE CROW / THE HUNTER AND THE HORSEMAN / THE GOATHERD AND THE WILD GOATS; lines 5320-5341 | medium | The goatherd is disgusted and calls them ungrateful: "Rascals!" | record |
| Greek | Aesop's Fables; a new translation | THE HUNTER AND THE HORSEMAN / THE GOATHERD AND THE WILD GOATS / THE NIGHTINGALE AND THE SWALLOW / THE TRAVELLER AND FORTUNE; lines 5344-5365 | medium | A Traveller exhausted after a long journey lies down at the brink of a deep well, falls asleep, and is nearly about to fall in. | record |
| Greek | Aesop's Fables; a new translation | THE HUNTER AND THE HORSEMAN / THE GOATHERD AND THE WILD GOATS / THE NIGHTINGALE AND THE SWALLOW / THE TRAVELLER AND FORTUNE; lines 5344-5365 | high | Dame Fortune says that if the Traveller fell into the well, the blame would be put on Fortune rather than on his own folly. | record |
| Greek | Aesop's Fables; a new translation | BY G. K. CHESTERTON / AND ILLUSTRATIONS / BY ARTHUR RACKHAM / INTRODUCTION; lines 63-173 | high | Aesop's fame is said to rest on common-sense fables that belong to humanity and anonymous universal tradition, though a central collector gains fame for creating them. | record |
| Greek | Aesop's Fables; a new translation | BY G. K. CHESTERTON / AND ILLUSTRATIONS / BY ARTHUR RACKHAM / INTRODUCTION; lines 63-173 | medium | For fable, all persons are said to be impersonal, like algebraic abstractions or chess pieces; the lion is stronger than the wolf, the fox moves crookedly, and the sheep marches on. | record |
| Greek | Aesop's Fables; a new translation | THE HUNTER AND THE WOODMAN / THE HORSE AND THE ASS / THE FOX AND THE GRAPES / THE GOOSE THAT LAID THE GOLDEN EGGS; lines 952-964 | high | The man and wife begin to think they are not getting rich fast enough. | record |
| Greek | Aesop's Fables; a new translation | THE HORSE AND THE ASS / THE FOX AND THE GRAPES / THE GOOSE THAT LAID THE GOLDEN EGGS / THE CAT AND THE MICE; lines 967-984 | high | “you may turn yourself into a bag of meal hanging there, if you like, yet you won't catch us coming anywhere near you.” | record |
| Greek | Aesop's Fables; a new translation | THE FOX AND THE GRAPES / THE GOOSE THAT LAID THE GOLDEN EGGS / THE CAT AND THE MICE / THE MISCHIEVOUS DOG; lines 987-999 | high | The dog was proud of the bell and strutted about while it tinkled. | record |
| Ainu | Aino Folk-Tales | INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES.; lines 1097-1202 | medium | The tale explains that good-hearted men could grow rich, while bad-hearted men angered the gods, causing even a gold puppy to excrete dung; listeners are told not to be bad-hearted. | record |
| Ainu | Aino Folk-Tales | INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES.; lines 1204-1297 | high | The axe appears as a handsome man; the axe, tray, and pestle become the boy's siblings, and the axe is described as a god who knows causes and events. | record |
| Ainu | Aino Folk-Tales | INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES.; lines 1299-1389 | medium | In 'The Wicked Wizard punished,' a wizard says a man can leap from a mountain peak onto clouds and ride them; the man does so, sees the world, and returns with a map of the worlds of men and gods. | record |
| Ainu | Aino Folk-Tales | INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES.; lines 1476-1571 | high | At a divided path, an old crow on a tree calls Panaumbe clever; he chooses the narrow left path, the sea-lion gets stuck, and Panaumbe kills it, takes its flesh and skin, and becomes rich. | record |
| Ainu | Aino Folk-Tales | INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES.; lines 1573-1626 | high | The narrator says Penaumbe could have had food and wealth if he had listened to Panaumbe’s advice, but he became poor because he did not listen. | record |
| Ainu | Aino Folk-Tales | INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES.; lines 1573-1626 | high | In “Drinking the Sea dry,” the vainglorious Chief of the Mouth of the River challenges the Chief of the Upper Current of the River to drink the sea dry or forfeit his possessions. | record |
| Ainu | Aino Folk-Tales | INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES.; lines 1573-1626 | high | In “Drinking the Sea dry,” the vainglorious Chief of the Mouth of the River challenges the Chief of the Upper Current of the River to drink the sea dry or forfeit his possessions. | record |
| Ainu | Aino Folk-Tales | AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1719-1809 | medium | "I am no human being. I am the chief of the salmon, the divine fish." He says he saved the Aino from the waves and that one night was actually a whole year. | record |
| Ainu | Aino Folk-Tales | AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 2006-2100 | medium | The former husband is warned in a dream to take back his younger wife and child; the three live happily, and the tale says most men thereafter abandon polygyny. | record |
| Ainu | Aino Folk-Tales | AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 2102-2199 | high | Okikurumi knew everything by means of two charms or treasures, a piece of writing and an abacus, which told him many things. | record |
| Ainu | Aino Folk-Tales | LOCAL SECRETARIES. / HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE.; lines 351-433 | medium | "a surprisingly large number of them are attempts to explain some natural phenomenon, or to exemplify some simple precept" | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 1037-1152 | medium | The physician cries, “Spare my life, and yours will be spared.” The fisherman then tells the genius that what passed between the Greek king and physician “has just passed between us two.” | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 1037-1152 | medium | The physician cries, “Spare my life, and yours will be spared.” The fisherman then tells the genius that what passed between the Greek king and physician “has just passed between us two.” | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 10514-10616 | medium | The intendant provides tutors to teach the princes; the princess wants to learn with her brothers, is allowed to join, and soon knows as much as they do. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 10730-10836 | high | The dervish says he knows the road but is reluctant to point it out; other brave men have taken it and none returned. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 10838-10945 | medium | Princess Parizade says the crucial tasks are ignoring the voices and not looking behind, and proposes stopping her ears with cotton so she will hear nothing. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 10947-11054 | medium | The princess seizes the cage; the bird calls her brave, explains that it joined the voices to preserve its freedom, and swears to serve her faithfully. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 11056-11168 | high | The brothers tell Princess Parizade, who is disturbed, warns that kings dislike refused offers, and tells them to consult the Talking Bird, whom she calls wise and far-seeing. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 11170-11282 | high | The princess consults the Talking Bird about courtly hospitality; the bird tells her to serve cucumbers stuffed with pearl sauce, despite her objection that the dish is strange and costly. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 11284-11406 | high | Many birds gather near the Talking Bird's cage; at the princess's order the bird stops singing, the other birds stop too, and the bird greets the Sultan. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 196-317 | medium | The grand-vizir has two daughters, Scheherazade and Dinarzade; Scheherazade is clever, courageous, educated in philosophy, medicine, history, and fine arts, and exceptionally beautiful. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 2081-2191 | medium | After the prince recovers, the tailor says princes of their religion customarily learn a trade or profession to provide for themselves in times of ill-fortune, and asks what the prince can do. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 2296-2398 | medium | The narrator begs for death; the genius instead threatens to transform him into a dog, ass, lion, or bird. The narrator asks for pardon and offers the story of the two neighbors, which the genius wants to hear. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 2400-2513 | medium | When alone with the dervish, the envious man edges toward the well, seizes him, drops him in, and runs away unseen. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 2400-2513 | high | The voices say the princess is in the power of Maimoum, son of Dimdim, and describe a cure using white hairs from a black cat's tail, burned so that their smoke perfumes her head. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 2515-2626 | medium | The monkey writes six Arabic scripts, each containing an original verse or couplet praising the Sultan, and the writing surpasses the merchants' samples. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 2628-2737 | medium | Queen of Beauty says the monkey is not a monkey but a young prince transformed by the wicked spells of a genius, son of the daughter of Eblis. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 2842-2935 | high | At the summit, Agib sleeps under the dome; an old man appears in a dream, tells him to dig up a brass bow and three lead arrows, shoot the statue, bury the horse, board a boat rowed by a metal man, and not speak Allah's name. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 319-445 | medium | Scheherazade asks Dinarzade to wake her an hour before dawn and request one of her stories; she hopes this will deliver the people from terror. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 447-571 | medium | The first old man begs the Prince of the Genii to hear the story of himself and the hind and to remit one third of the punishment if it is more marvellous; the genius agrees. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 4476-4585 | high | In the procession, a herald proclaims the king greater than Solomon and Mihrage; the attendant behind the throne answers that the king must die, and the first praises the one who lives forevermore. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 4476-4585 | medium | Sindbad says that in Serendib no judge is needed because the people come to the king himself for justice. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 4687-4778 | medium | Sindbad returns toward the city, sees no elephants, infers they have left the way to the Ivory Hill open, reaches his master's house, and is asked how he escaped after the master found the uprooted tree and arrows. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 5485-5587 | medium | The barber says he told the tale to the Caliph, who laughed, called him 'the Silent,' and ordered him to leave town and not return. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 6065-6192 | medium | Many suitors die after failing to cure the princess; Marzavan returns from travels, having learned many things including astrology, and his mother arranges his secret access to the guarded princess. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 7010-7129 | high | A council discussion about female slaves leads the king to agree that beauty should be joined to wit, wisdom, modesty, and knowledge; he charges Khacan to procure such a slave. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 7247-7359 | medium | The fair Persian sometimes appears at the festivities, disapproves of the lavish expense, and warns Noureddin of probable consequences; he laughs at her advice. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 806-929 | high | The fisherman devises a plot and says he cannot believe the genius was in the vase unless he sees him do it. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 806-929 | medium | The physician tells the king he can cure him without medicines or outward application; the king promises to enrich him and his descendants if he can do this. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 8383-8498 | high | Aladdin rubs the lamp and orders the genie to bring a roc's egg; the genie shrieks, says Aladdin has commanded him to bring and hang up his master, and reveals that the request came from the African magician's brother disguised as the murdered holy woman. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 8383-8498 | high | The new tale begins with Haroun-al-Raschid in his palace; Giafar reminds him that he had undertaken secretly to observe justice and order in the city. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 8605-8711 | medium | The narrator asks for ten more camels and then cannot rest while any remain with the dervish; by prayers and embraces he obtains the last twenty, and the dervish counsels him to use riches well and help the poor. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 8713-8823 | medium | The dervish gives the box and says the ointment applied to the left eye reveals treasures hidden in the earth, but touching the right eye with it destroys sight forever. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 9037-9136 | medium | A woman offers several coins, one bad; the baker asks Rufus to find the bad coin, and the dog places his paw on the false one. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 9138-9247 | medium | The daughter sprinkles water over Sidi-Nouman, speaks a conditional formula about dog or man, and his dog shape vanishes as he becomes a man. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 9249-9360 | medium | The merchant remembers Ali's vase when his wife mentions olives; he assumes Ali must be dead, but his wife warns that opening the sealed vase would be shameful and a betrayal of trust because Ali may return. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 931-1034 | high | The king says Douban is faithful and virtuous, asks why he would cure him if he intended murder, accuses the vizir of jealousy, and recalls a vizir who warned King Sindbad not to put his son to death. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 931-1034 | medium | The king says Douban is faithful and virtuous, asks why he would cure him if he intended murder, accuses the vizir of jealousy, and recalls a vizir who warned King Sindbad not to put his son to death. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 9362-9470 | high | The child Cadi hears the mock case and says: "before we come to oaths, I should like to examine the vase with the olives." | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 9472-9588 | high | Haroun-al-Raschid and the grand-vizir are astonished by the child’s wise verdict; the Caliph orders the boy, the Cadi, Ali Cogia, the vase, and two olive dealers to be brought the next day. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 9472-9588 | high | Two children acting as olive merchants say preserved olives do not remain good beyond the third year; after pretending to examine the vase, they say the olives are fresh and from the current year. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 9472-9588 | medium | Haroun-al-Raschid and the grand-vizir are astonished by the child’s wise verdict; the Caliph orders the boy, the Cadi, Ali Cogia, the vase, and two olive dealers to be brought the next day. | record |
| Indigenous Australian | Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies | COLLECTED BY MRS. K. LANGLOH PARKER / WITH INTRODUCTION BY ANDREW LANG, M.A. / CONTENTS / PREFACE; lines 127-224 | medium | The narrator proposes collecting folk-lore legends of the local Aboriginal tribe and says no prior collection of Noongahburrah folklore has been made, to her knowledge. | record |
| Indigenous Australian | Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies | COLLECTED BY MRS. K. LANGLOH PARKER / WITH INTRODUCTION BY ANDREW LANG, M.A. / CONTENTS / PREFACE; lines 127-224 | medium | The narrator hopes the book will interest Australian and English children, contrasting Australian bush birds with English fairy godmothers and princes in disguise. | record |
| Indigenous Australian | Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies | CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 2776-2889 | medium | The Bunnyyarl and Wurrunnunnah are relations in one camp; the Wurrunnunnah work hard to gather food for famine, while the Bunnyyarl waste time and do not store provisions. | 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 | high | The stag’s sister asks him to instruct her son in deer devices; the nephew comes at the appointed time and receives instruction. | 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 | high | The tiger says cold comes in the dark half of the month, the lion says it comes in the light half, and they ask the Bodisat to solve the difficulty. | 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 | After being prepared, the goat laughs loudly, then weeps loudly, and tells the young Brāhman to ask about it in the teacher's presence. | 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 | At that time the Bodisat had been born as the Genius of a tree growing at that spot. | 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 | In Kāsi, a village landed proprietor promises an offering to the Genius of a Banyan-tree by the village gate and, after returning safely, slays animals and goes to the tree to free himself from the vow. | 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 | high | The Bodisat sees footprints at the pond edge going down but not coming up, concludes the pond is haunted, and praises the monkeys for not drinking. | 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 | high | The demon admits he haunts the spot and has power over those who go down into the pool, even birds, and threatens to devour all the monkeys. | 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 10450-10575 | high | The Bodisat appeals to the Ten Great Perfections, blows into Naḷa-canes so they become hollow, and commands all canes around the pond to be perforated throughout. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | 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. / END OF THE STORY OF THE KURUNGA ANTELOPE.; lines 10577-10728 | high | The Bodisat comes to life as a dog and lives in a great cemetery attended by several hundred dogs. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | 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. / END OF THE STORY OF THE KURUNGA ANTELOPE.; lines 10577-10728 | high | The Bodisat names the king’s own thoroughbred dogs as culprits and proves it by having them drink crushed Dabba grass in buttermilk, after which they vomit bits of leather. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | 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. / END OF THE STORY OF THE KURUNGA ANTELOPE.; lines 10577-10728 | high | The Bodisat questions the justice of killing all dogs without knowing the culprits and argues that exempting royal dogs while killing poor dogs is partiality and slaughter of the weak. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | 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. / END OF THE STORY OF THE KURUNGA ANTELOPE.; lines 10730-10748 | high | The king listens to the Bodisat, grants security to all living creatures, and orders constant royal-like food for all dogs from the Bodisat downward. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE DEER WHO WOULD NOT LEARN. / END OF THE STORY ON FOOD OFFERED TO THE DEAD. / END OF THE STORY OF THE KURUNGA ANTELOPE. / END OF THE STORY OF THE DOG.; lines 10751-10871 | high | At Jetavana, the Teacher addresses a monk who had lost heart and says that formerly the wise exerted themselves unremittingly and did not give up after receiving a check. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE DEER WHO WOULD NOT LEARN. / END OF THE STORY ON FOOD OFFERED TO THE DEAD. / END OF THE STORY OF THE KURUNGA ANTELOPE. / END OF THE STORY OF THE DOG.; lines 10751-10871 | high | The Bhoja tells the king not to slay the seven kings, to take an oath and release them, to give honor to the knight, to give gifts, keep commandments, and rule righteously; he dies as his harness is removed. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE DEER WHO WOULD NOT LEARN. / END OF THE STORY ON FOOD OFFERED TO THE DEAD. / END OF THE STORY OF THE KURUNGA ANTELOPE. / END OF THE STORY OF THE DOG.; lines 10751-10871 | high | At Jetavana, the Teacher addresses a monk who had lost heart and says that formerly the wise exerted themselves unremittingly and did not give up after receiving a check. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY ON FOOD OFFERED TO THE DEAD. / END OF THE STORY OF THE KURUNGA ANTELOPE. / END OF THE STORY OF THE DOG. / END OF THE STORY OF THE BHOJA THOROUGHBRED.; lines 10874-10924 | high | At Jetavana, the Master tells the tale to a monk who lost heart, saying that wise people formerly continued exertion even after receiving a blow. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY ON FOOD OFFERED TO THE DEAD. / END OF THE STORY OF THE KURUNGA ANTELOPE. / END OF THE STORY OF THE DOG. / END OF THE STORY OF THE BHOJA THOROUGHBRED.; lines 10874-10924 | high | The Bodisat says that “The thoroughbred’s still full of fire” and that it is a “hack horse” who gives in. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE KURUNGA ANTELOPE. / END OF THE STORY OF THE DOG. / END OF THE STORY OF THE BHOJA THOROUGHBRED. / END OF THE STORY OF THE THOROUGHBRED.; lines 10927-11058 | high | Sāriputta assigns meditation on impurity to the junior monk; the monk fails for four months, and the text connects this to five hundred former births in goldsmith households and long habituation to pure gold. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE KURUNGA ANTELOPE. / END OF THE STORY OF THE DOG. / END OF THE STORY OF THE BHOJA THOROUGHBRED. / END OF THE STORY OF THE THOROUGHBRED.; lines 10927-11058 | high | The Master gives the monk better robes and pleasant food, takes him to a mango-grove, creates a pond with lotuses, and tells him to sit and watch one exceptionally beautiful flower. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE KURUNGA ANTELOPE. / END OF THE STORY OF THE DOG. / END OF THE STORY OF THE BHOJA THOROUGHBRED. / END OF THE STORY OF THE THOROUGHBRED.; lines 10927-11058 | medium | The Master sends an appearance of himself and recites a stanza about rooting out self-love like an autumn lotus; when the stanza ends, the monk attains Arahatship and praises liberation with images of the moon freed from Rahu and the sun dispelling clouds. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE KURUNGA ANTELOPE. / END OF THE STORY OF THE DOG. / END OF THE STORY OF THE BHOJA THOROUGHBRED. / END OF THE STORY OF THE THOROUGHBRED.; lines 10927-11058 | medium | The former-life tale opens with Brahma-datta reigning in Benares and the Bodisat serving as his adviser in spiritual and temporal matters. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE KURUNGA ANTELOPE. / END OF THE STORY OF THE DOG. / END OF THE STORY OF THE BHOJA THOROUGHBRED. / END OF THE STORY OF THE THOROUGHBRED.; lines 11060-11105 | high | The Bodisat goes to the ford, examines the horse, finds nothing wrong, and reasons that another horse must have been watered there earlier, causing the refusal. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | HIS GRATEFUL PUPIL / THE AUTHOR. / TABLE OF CONTENTS. / PART I.; lines 111-157 | low | Selected story titles include "The Ass in the Lion’s Skin," "The Talkative Tortoise," "The Jackal and the Crow," "The Wise Judge," "Sakka’s Presents," and "A Lesson for Kings." | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE DOG. / END OF THE STORY OF THE BHOJA THOROUGHBRED. / END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD.; lines 11108-11242 | high | Devadatta gains Prince Ajāta-sattu's favor; a monastery is built for him at Gayā-sīsa, daily food is provided, and his following increases. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE DOG. / END OF THE STORY OF THE BHOJA THOROUGHBRED. / END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD.; lines 11108-11242 | high | The king sends the Bodisat to discover why the elephant has become a rogue; the Bodisat finds no bodily ailment and suspects overheard conversation. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE DOG. / END OF THE STORY OF THE BHOJA THOROUGHBRED. / END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD.; lines 11108-11242 | medium | The king sends the Bodisat to discover why the elephant has become a rogue; the Bodisat finds no bodily ailment and suspects overheard conversation. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | SUPPLEMENTARY TABLES. / THE BIRTH STORIES. / INDEX 339 / INTRODUCTION.; lines 1112-1125 | low | The passage says some Brāhmans strongly supported caste privileges and belief in the efficacy of rites and ceremonies. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE DOG. / END OF THE STORY OF THE BHOJA THOROUGHBRED. / END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD.; lines 11244-11360 | high | The Bodisat sees the elephant’s sadness and reasons that nothing bodily is wrong; he thinks the elephant must be grieving for someone near and dear. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | THE BIRTH STORIES. / INDEX 339 / INTRODUCTION. / THE KALILAG AND DAMNAG LITERATURE.; lines 1128-1229 | medium | Buddhists and Hindus are said to share a liking for moral-comic tales; Hindu collections are said to have preserved forms by which Indian stories travelled west. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE BHOJA THOROUGHBRED. / END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY.; lines 11363-11492 | high | The Brāhman fills one hundred carts with sand, gravel, and stones, fastens them together, bathes and adorns Nandi Visāla, yokes him, but calls him a brute and a wretch; the bull stands still because of the insult. | 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 11495-11629 | medium | The bull will not be led until promised a reward; the caravan owner offers one thousand pieces for dragging five hundred carts, and the bull drags each cart up onto high ground. | 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 household’s only daughter is requested in marriage, and her parents fatten a pig named Sausages with boiled rice for delicacies for the wedding guests. | 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 | Little-red asks why the oxen receive grass and straw while the pig receives boiled rice; Big-red says not to envy the pig because he is eating food of death and will be killed for the wedding guests. | 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 11632-11771 | medium | Two young monks travel toward Jetavana; after a dispute, the strainer’s owner refuses to lend it, and the other monk drinks unstrained water knowingly containing living creatures. | 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 11773-11903 | high | “Keep the Commandments in mind. Regard them all--the slanderer, and the king, and the elephant--with feelings as kind as you harbour towards yourselves!” | 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 | Thoughtful makes a pleasure ground, Pleasing makes a pond, Well-born does nothing, and the Bodisat fulfills seven religious duties. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET.; lines 12185-12319 | high | The peacock boasts that his greatness has not been seen, dances with spread wings, exposes himself, and the Golden Goose says he lacks modesty and decency and cannot receive the daughter. | 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 12185-12319 | high | The Bodisat tells the quails to put their heads through the net meshes, lift it together, carry it to a thorn bush, drop it there, and escape; they agree and perform the plan. | 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 12185-12319 | high | At the Banyan Grove near Kapilavatthu, the Master admonishes his relatives that quarrelling among relatives is unbecoming and says animals conquered enemies while united but were destroyed after falling out. | 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 12185-12319 | medium | After one quail accidentally treads on another's head, the birds quarrel and taunt one another about lifting the net; the Bodisat decides quarrelsome companions are unsafe and leaves with his close followers. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | THE BIRTH STORIES. / INDEX 339 / INTRODUCTION. / THE KALILAG AND DAMNAG LITERATURE.; lines 1231-1266 | low | Buddhist Birth Stories and other Indian tales had appeared in Europe before Planudes in Greek, Latin, Hebrew, and Spanish, and many of Planudes' stories had been traced back to this source. | 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 12321-12478 | high | The chaplain comes to bathe at the ford, understands the language of all animals, hears the fish, and thinks it may be reborn in hell if it dies in that state of mind. | 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 12321-12478 | medium | During a journey through Magadha, a great jungle fire approaches; some unconverted monks fear death and begin making a counter-fire with fire-sticks. | 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 12480-12610 | high | The Bodisat reflects that virtue and truth have efficacy, recalls omniscient Buddhas and their attributes, and resolves to perform an Act of Truth to drive back the fire and protect himself and other birds. | 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 12612-12668 | high | The Bodisat reasons that the rubbing branches will send out sparks, the fire will reach withered leaves, and the tree will be consumed, so they should leave. | 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 12612-12668 | high | Wise birds listen to the Bodisat, fly up with him, and go elsewhere. | 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 12612-12668 | high | The Teacher states that former birds knew suitable places, asks why the monk did not, proclaims the Truths, and the monk is established in Conversion. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS.; lines 12671-12807 | high | The Teacher gathers the priests, reproves the Six, asks who deserves the best seat, water, and rice, and teaches that in his religion reverence and precedence are to be given according to age; he notes Sāriputta’s status and lack of lodging. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS.; lines 12671-12807 | high | The Teacher gathers the priests, reproves the Six, asks who deserves the best seat, water, and rice, and teaches that in his religion reverence and precedence are to be given according to age; he notes Sāriputta’s status and lack of lodging. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS.; lines 12671-12807 | medium | The three animals decide they should cultivate respect toward whichever of them is eldest and seek a way to determine who that is, while sitting together at the foot of the Banyan tree. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS.; lines 12671-12807 | medium | The Teacher says that formerly even animals judged it improper to lack courtesy, investigated who was eldest, honoured the senior, and after death entered the abode of the gods. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDEX 339 / INTRODUCTION. / THE KALILAG AND DAMNAG LITERATURE. / THE BARLAAM AND JOSAPHAT LITERATURE.; lines 1269-1363 | medium | A life of the Buddha is said to form the introduction to the Jataka Book, and St. John’s romance is said to contain fables and stories traced back to the same source. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS.; lines 12809-12956 | medium | The animals recognize the partridge as oldest, promise service and reverence, receive his counsel, keep the Five Commandments, and are destined for heaven. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS.; lines 12958-13098 | high | The crane invites the crab; the crab doubts being carried in the beak, plans to kill the crane if deceived, and grips the crane’s neck with his claws before departure. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS.; lines 12958-13098 | medium | The Genius in the Varaṇa-tree praises the event and says: “The villain, though exceeding clever, / Shall prosper not by his villany.” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS.; lines 13100-13229 | high | The young man refrains from harsh reply, recognizes that Nanda intends to point out the treasure but becomes insolent at the place, and goes to ask the Bodisat the reason. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS.; lines 13231-13357 | high | At midnight the fairy appears before the now-poor merchant and advises him to stop going to Gotama, stop allowing disciples into the house, and rebuild his family estate through business. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS.; lines 13231-13357 | medium | The Buddha tells the merchant not to be troubled by unpleasant or poor gifts, because a gift given with a right or believing heart to Buddhas, Pacceka Buddhas, or disciples is not trifling. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS.; lines 13359-13469 | high | “The sinner thinks the sin is good, / So long as it hath ripened not; / But when the sin has ripened, then / The sinner sees that it was sin!” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS.; lines 13359-13469 | high | The Fairy asks for help after being driven from her dwelling by Anātha Piṇḍika and states that she had told him not to support the Buddha or the Order and to bar Gotama from his house. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS.; lines 13359-13469 | medium | Anātha Piṇḍika tells the Teacher that the Fairy could not stop him from supporting the Buddha or giving gifts, and asks whether this should count as his merit. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS.; lines 13471-13594 | medium | The Bodisat thinks Vasavatti Māra is obstructing his almsgiving and states that he cannot be shaken by hundreds or thousands of Māras; he will test whose power is greater. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS.; lines 13596-13607 | medium | "This is no wonder, O householder, that you, having the insight of those who are walking in the First Path, should now have been unmoved by the Fairy; but what was done by the wise in former times, that was the wonder." | 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 13610-13947 | medium | The angels entry mentions angels opening the gate for Gotama, four guardian angels, and angels who foolishly doubt regarding the Buddha. | 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 13610-13947 | low | The Buddha entry lists former Buddhas, including Dīpaŋkara and others, and Gotama the Buddha with life and death references. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDEX 339 / INTRODUCTION. / THE KALILAG AND DAMNAG LITERATURE. / THE BARLAAM AND JOSAPHAT LITERATURE.; lines 1365-1455 | medium | The author says he selected one Buddhist Birth Story similar to the Judgment of Solomon, two found also in Babrius, and one found also in Phædrus. | 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 | medium | “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 14324-14688 | medium | “Penance not the way to wisdom.” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDEX 339 / INTRODUCTION. / THE KALILAG AND DAMNAG LITERATURE. / THE BARLAAM AND JOSAPHAT LITERATURE.; lines 1457-1503 | medium | Dr. Dennys is cited for a Chinese Buddhist version of a similar judgment, probably from a Northern Buddhist Sanskrit original; it is late and differs substantially from Pāli and Hebrew tales. | 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 | low | “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 | 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 15042-15226 | medium | “Tree of Wisdom (Bo- or Bodhi-tree), 95” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INTRODUCTION. / THE KALILAG AND DAMNAG LITERATURE. / THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY.; lines 1506-1558 | high | After Alexander's time, tales also found in the Buddhist collection became current in Greece and were preserved in poetic versions by Babrius and Phaedrus; they are called probably Buddhist in origin. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INTRODUCTION. / THE KALILAG AND DAMNAG LITERATURE. / THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY.; lines 1506-1558 | medium | A collection of these and similar stories, ascribed to Aesop, became common European household literature and a moral lesson-book for children in the West, though described as first invented in the distant East. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | ESSAYS ON THE SACRED LANGUAGE, WRITINGS, AND RELIGION OF THE PARSIS. / BY MARTIN HAUG, PH.D., / EDITED BY DR. E. W. WEST. / TEXTS FROM THE BUDDHIST CANON; lines 15361-15404 | low | The Chinese Buddhist Canon was presented by the Japanese Government to the Library of the India Office; Beal discovered in it a work titled “Law Verses, or Scriptural Texts,” resembling the Pali Dhammapada in many particulars. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 1561-1655 | medium | The Cariyā-Piṭaka is described as showing when and in what births Gotama acquired the Ten Great Perfections required for becoming a Buddha. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 15852-15993 | medium | The Bodisat's name means 'the great medicine'; he was born with a powerful drug in his hand, an omen of his cleverness in delivering people from misfortunes. | 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 16555-16665 | medium | Nirvāna is explained as a lasting state of happiness and peace reached by extinction of the passage’s fires and troubles. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16555-16665 | medium | The Great Struggle is moral training: mastery over passions, suppression of sinful thoughts, meditation on seven kinds of Wisdom, and fixed attention, leading to overcoming delusion and sin and attaining Nirvāna. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 1657-1752 | medium | The Order divided at the Council into a party advocating relaxation of ten rules and a stricter party; the laxer side was the majority and later held its own Great Council. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 1657-1752 | high | The Dīpavaŋsa says the monks of the Great Council turned the religion upside down, broke up original scriptures, made a new recension, distorted the Five Nikāyas, and put aside texts including a portion of the Jātaka. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16667-16811 | high | The passage says the house figure is also found in Manu, the Lalita Vistara, and the Ādi Granth; the quoted Ādi Granth passage presents divine knowledge as a storm that removes delusion and breaks the supports and roof of craving. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16813-16936 | medium | The note says Buddhists had no prayer in this context; salvation consists in self-produced inward change. Kammaṭṭhāna meditation can lead to conviction of impermanence; a disciple may ask a teacher which way to adopt but must work out his own enlightenment. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16813-16936 | medium | The Buddha is frequently represented in later books as bringing the world before his mind’s eye in the morning and perceiving whom he could benefit during the day. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16938-17079 | high | “Not nakedness, not plaited hair, not dirt, / Not fasting oft, nor lying on the ground; / Not dust and ashes, nor vigils hard and stern, / Can purify that man who still is tossed / Upon the waves of doubt!” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16938-17079 | high | The verses describe the body as bound with bones and sinews, covered by flesh and skin, and filled with organs, mucus, sweat, fat, blood, bile, marrow, and other matter. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16938-17079 | medium | The notes explain that “Happiness” is also a name of Arahatship or Nirvāna, and that the chief Fruit refers to Nirvāna itself. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 17081-17197 | medium | Samaṇas are glossed as self-conquering renunciants; true Brāmanship is said to arise from self-culture and self-control, not birth. | 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 | medium | A December festival marks the close of the rainy season; the Buddha spent the period among angels to teach them, and a later legend says he descended into hell for a similar purpose. | 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 | INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 17199-17302 | medium | The editor says Sakka is made to conquer the Titans not by might but through kindness to animals. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 1754-1841 | medium | A lion-and-jackal fable is described as teaching the advantage of good character and as allowing titles based on the lion, jackal, or good character. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 1843-1931 | medium | The passage quotes Benfey’s conclusion that the Pancha Tantra was originally a Buddhist book, supported by the number of its fables and tales traceable in Buddhist writings and by the relation between their forms. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 1933-2022 | high | Benfey is reported as arguing that the Pancha Tantra originally contained eleven to thirteen books and was designed to teach princes right government and conduct. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 1933-2022 | medium | The passage says Barlaam and Josaphat and Kalilag and Damnag began at the same time and place, were based on Buddhist originals taken to Bagdad in the sixth century, and could have drawn from Birth Stories. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 1933-2022 | medium | “only that teaching of the Buddha’s is true which contraveneth not sound reason” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE OF CONTENTS. / PART I. / PART II. / SUPPLEMENTARY TABLES.; lines 202-273 | high | Headings include the last Bodisat’s descent from heaven, birth, song of angels, prophecies by Kāḷa Devala and Brāhman priests, ploughing festival, skill and wisdom, four visions, and the birth of the Bodisat’s son. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 2024-2110 | medium | Some Introductory Stories repeat the principal idea of the story they introduce; different Birth Stories may be assigned the same time, place, and question, including ten stories told to a love-sick monk as warnings. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 2024-2110 | medium | The Bodisat is described not as a soul transferred between bodies, but as the inheritor of character acquired by previous Bodisats; Buddhahood is the accumulated result of many generations of successive Bodisats. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 2112-2201 | medium | “the Bodisat appears as a sort of chorus, a moralizer only, and not an actor in the play” and in many stories is a “rukkha-devatā--the fairy or genius of a tree.” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 2112-2201 | medium | “the Bodisat appears as a sort of chorus, a moralizer only, and not an actor in the play” and in many stories is a “rukkha-devatā--the fairy or genius of a tree.” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 2203-2284 | high | The Buddha is described as teaching by parables and possibly inventing ‘some fable or some tale of a previous birth’ to address conduct among monks or draw a moral from events. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 2286-2335 | low | The passage says the stories are valuable not only as evidence of intercommunication between East and West but also as assistance to folklore study, defined as study of beliefs and habits in earlier stages of development. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE I. / INDIAN WORKS. / TABLE II. / THE KALILAG AND DAMNAG LITERATURE.; lines 2536-2639 | low | Kalilah wā Dimnah is listed as an Arabic version of the Syriac text by Abd-allah, son of Almokaffa, dated about 750 A.D., with recensions and editions noted. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE II. / THE KALILAG AND DAMNAG LITERATURE. / TABLE III. / THE BARLAAM AND JOSAPHAT SERIES.; lines 2642-2785 | medium | A Provençal prose tale is described as containing the story of Josafat and the tales told by Barlaam, without the moralizations. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | PART I. / PART II. / SUPPLEMENTARY TABLES. / THE BIRTH STORIES.; lines 276-361 | medium | Ethical or religiously framed titles include “Holding to the Truth,” “On True Divinity,” “On Offering Food to the Dead,” “On Offerings given under a Vow,” “On Mercy to Animals,” and “The Wise Bird and the Fools.” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | PLACES AT WHICH THE TALES WERE TOLD. / TABLE VII. / THE BODISATS. / TABLE VIII.; lines 3004-3127 | medium | The opening of the Nidānakathā describes the former births recounted by the Great Sage, the Teacher and Leader who desired the salvation of mankind and fulfilled the conditions of Buddhahood; it mentions collecting these births into the canon as the Jātaka and invokes the Great Sage, the Law, the Clergy, and the Three Gems. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3130-3233 | high | “I am subject to birth, to decay, to disease, to death” and “There is, there must be a road ... that I may obtain release from existence.” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3235-3348 | high | Sumedha reasons with three prose similes: a man in filth should seek a lotus pond; a man surrounded by robbers should use a way of escape; a sick man should seek a physician. These are applied to Nirvana, the road to Nirvana, and the spiritual guide. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3350-3445 | medium | Sumedha says he built a cloister, put on bark raiment, left the hut, and went to the tree-foot. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3447-3547 | high | While lying in the mire, Sumedha thinks he could destroy human passions and enter Nirvāṇa, but asks why he should do so in disguise and resolves to attain omniscience and become a Buddha. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3549-3662 | high | Dīpankara stands by Sumedha’s head, sees him lying in the mire, uses prescient gaze, and declares that after four asankheyyas and a hundred thousand cycles he will become Buddha Gotama. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3549-3662 | high | The Bodhisatta sits cross-legged on a heap of flowers to investigate the Perfections; angels from ten thousand worlds assemble, applaud, say the auguries of former Bodhisattas have appeared, and urge him to exert himself. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | SUPPLEMENTARY TABLES. / THE BIRTH STORIES. / INDEX 339 / INTRODUCTION.; lines 363-474 | medium | The orthodox Buddhist account says the Buddha told stories of his own previous births to explain events; disciples learned and repeated them; 550 were collected, transmitted in Pāli, carried to Ceylon by Mahinda, translated into Siŋhalese, and later re-translated into Pāli. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | SUPPLEMENTARY TABLES. / THE BIRTH STORIES. / INDEX 339 / INTRODUCTION.; lines 363-474 | medium | The orthodox Buddhist account says the Buddha told stories of his own previous births to explain events; disciples learned and repeated them; 550 were collected, transmitted in Pāli, carried to Ceylon by Mahinda, translated into Siŋhalese, and later re-translated into Pāli. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3664-3798 | high | Dwellers of ten thousand worlds behold him and proclaim, “Surely thou shalt be a Buddha”; the omens are said to match those seen in former ages when Bodhisatta sat cross-legged. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3664-3798 | high | An exhortation urges strenuous effort; the Bodhisatta is glad and reflects that Buddhas or Conquerors do not speak doubtful, vain, or false words, so he will become a Buddha. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3800-3919 | high | Sumedha resolves, “I shall surely become Buddha,” and searches “above and below, in all the ten directions” for Buddha-making conditions. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3800-3919 | high | Sumedha identifies the fourth perfection, Wisdom, and is instructed to avoid no subject of knowledge and to question wise men constantly. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3921-4041 | medium | Sumedha beholds the fifth Perfection of Exertion, said to have been practised by former sages, resolves to attain it, and is instructed to exert himself like a lion, king of beasts, in order to attain Buddhahood. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 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 4163-4291 | medium | People of Ramma hear the Buddha’s words, bring offerings to the Bodhisatta, bow to him, and return; the Bodhisatta takes on the Perfections, resolves, bows to Dīpankara, and rises from his seat. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4163-4291 | high | The people of Ramma support the priesthood; Dīpankara preaches the Law, establishes followers in refuges and faith, completes the duties of a Buddha, and attains Nirvāṇa in an element where no trace remains. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4293-4363 | medium | The Bodhisatta is born as the universal monarch Vijitāvin, gives offerings to the priesthood, receives the prediction “He will become a Buddha,” hears the Law, gives up his kingdom, becomes a monk, gains faculties, practices meditation, and is reborn in the Brahma heavens. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4522-4607 | medium | “Dispelling darkness in the world, held aloft the torch of truth.” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4609-4690 | medium | Nārada has three assemblies; the Bodisat as a vowed sage has five kinds of Wisdom and eight sublime Acquisitions, donates to the Order headed by the Buddha, offers red sandal wood, and receives a prophecy of future Buddhahood. Nārada's attributes and Bo-tree are listed. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4692-4781 | high | Sujāta has three assemblies; the Bodisat as universal monarch hears the Law, gives his kingdom with seven treasures to the Order, takes vows, and receives prophecy. Sujāta's city, family, disciples, Bambu Bo-tree, body height, and lifespan are listed. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4692-4781 | high | Verse descriptions say Atthadassin dispelled thick darkness and attained enlightenment, Dhammadassin dispelled thick darkness and illumined earth and heaven, and Siddhattha rose like the sun, ending darkness. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | SUPPLEMENTARY TABLES. / THE BIRTH STORIES. / INDEX 339 / INTRODUCTION.; lines 476-594 | medium | The frightened ass cries out like an ass, and the future Buddha speaks a stanza saying this is not a lion, tiger, or panther, but an ass dressed in a lion's skin. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | SUPPLEMENTARY TABLES. / THE BIRTH STORIES. / INDEX 339 / INTRODUCTION.; lines 476-594 | medium | The passage introduces a fable proper, 'The Talkative Tortoise'; Brahma-datta reigns in Benāres, the future Buddha becomes his adviser, and the king is so talkative that the future Buddha seeks a cure. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4783-4873 | medium | Phussa appears in the same Maṇḍakalpa. The Bodisat is born as warrior-chief Vijitavī, lays aside his kingdom, takes vows under the Teacher, learns the three Piṭakas, preaches the Law, fulfills the Perfection of Morality, and receives a prophecy. Phussa’s city, family, disciples, Āmalaka Bo-tree, height, and lifespan are listed. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4875-4993 | high | Kakusandha has one assembly of forty thousand monks. The Bodisat as King Kshema gives robes, bowls, collyriums, and drugs to the Order, hears the Law, takes vows, and receives prophecy; Kakusandha’s city, family, disciples, Sirīsa Bo-tree, height, and age are listed. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4875-4993 | high | The Bodisat is said to have come down through four asaŋkheyyas plus one hundred thousand kalpas, making resolve in the presence of twenty-four Buddhas beginning with Dīpaŋkara; after Kassapa there is no other Buddha besides the present supreme Buddha, and the Bodisat received prophecy from each of the twenty-four Buddhas. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4875-4993 | medium | A verse catalogue names many perfect Buddhas from Taṇhaŋkara and Dīpaŋkara through Kassapa and says the perfect Buddhas were sinless and well-controlled, appearing like suns, dispelling darkness, blazing like flames of fire, and going out. | 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 Sattubhatta Birth as Senaka, the Bodisat uses wisdom to free a brahman from pain by pointing out a snake that had entered the bellows. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5145-5241 | medium | “Now has the moment come, O Blessed One, for thy Buddhahood; now has the time, O Blessed One, arrived!” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5243-5330 | medium | The Brāhmans tell the king not to be anxious: the queen has conceived a male child, a son who will become a Universal Monarch if he lives as a householder, but a Buddha who removes ignorance and sin if he leaves home for religious life. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5434-5543 | medium | After the Tathāgata attains complete Enlightenment, Nālaka hears the way of salvation, returns to the Himālayas, reaches Arahatship, and dies near a Golden Hill after seven more months. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5545-5653 | high | “If a man having such marks should remain a householder, he becomes a Universal Monarch; but if he takes the vows, he becomes a Buddha.” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5545-5653 | high | Eight Brahmans are called recognizers of signs and are said to have interpreted the dream on the night of conception. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5545-5653 | high | The king takes his son to the festival site and has the child's couch placed under a dense Jambu-tree shade, with a star-inlaid golden canopy and curtain. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5655-5757 | high | Angels decide Siddhattha’s Enlightenment is near and show Omens by making a son of the gods represent an aged man visible only to the Bodisat and charioteer. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5759-5862 | high | Kisā Gotamī sees the Bodisat's beauty and majesty from a palace roof and sings that his mother, father, and wife are blessed. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5759-5862 | high | Beautifully arrayed women skilled in dance and song perform with instruments, but the Bodisat takes no pleasure and falls asleep. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5759-5862 | medium | The Bodisat becomes more disgusted with lusts; the splendid apartment seems like a charnel-house, and life in various worlds seems like staying in a house taken by devouring flames. He resolves on the Great Renunciation. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5958-6057 | medium | The Bodisat spends seven days in the mango grove Anūpiya, then walks to Rājagaha and begs food from door to door; the city is stirred by his beauty. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | SUPPLEMENTARY TABLES. / THE BIRTH STORIES. / INDEX 339 / INTRODUCTION.; lines 596-738 | high | The future Buddha reasons that the tortoise made friends with wild ducks, bit a stick while they carried him through the air, tried to speak, let go, fell from the sky, and died. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | SUPPLEMENTARY TABLES. / THE BIRTH STORIES. / INDEX 339 / INTRODUCTION.; lines 596-738 | medium | The tree-god sees the crow and jackal flattering one another and eating Jambus, calls them chatterers of lies, makes himself visible in awful shape, and frightens them away. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | SUPPLEMENTARY TABLES. / THE BIRTH STORIES. / INDEX 339 / INTRODUCTION.; lines 596-738 | high | The disputing mother and Yakshiṇī pass the future Buddha’s Judgment Hall; he hears them, summons them, asks if they will accept his decision, draws a line, and tells them to pull the child across it. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6059-6161 | high | A king comes after hearing his men, offers the Bodisat his kingdom; the Bodisat refuses wealth and pleasures in hope of complete enlightenment; the king predicts Buddhahood and asks for a future visit. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6163-6257 | medium | Sujātā tells Puṇṇā to watch the holy place. The Bodisat, after five dreams, concludes that he will become a Buddha that day and sits at the foot of the tree, lighting it with his glory. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6163-6257 | medium | On the same morning she milks the eight cows; calves stay away, milk streams into vessels, and the boiling rice-milk shows wonders: right-turning bubbles, no lost drops, and no smoke. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6163-6257 | high | The passage generalizes several details: gods infuse food in special ways on the day of Buddhahood and Death; a golden vessel is proper on the day of attaining Buddhahood; many Bodisats have gone down into the same bathing place on their day of complete Enlightenment; and the garb was worn by many Buddhas. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6259-6359 | high | After eating milk-rice, the Bodisat casts a golden vessel into the river as an omen; it moves upstream, reaches Kāḷa Nāgarāja’s palace, strikes bowls of three previous Buddhas, and the snake king praises the new Buddha. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6259-6359 | high | The Bodisat spends the day in a sāla grove and proceeds toward the Tree of Wisdom along a divinely adorned path, while superhuman beings offer flowers and heavenly songs. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6259-6359 | high | The eastern place is identified as where all Buddhas sit cross-legged and as unshaken; the grass forms a fourteen-cubit seat, and the Bodisat vows not to leave until complete insight is attained. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6361-6475 | high | Māra tells his host to attack Siddhattha from behind; Siddhattha sees the gods have fled, notes he has no relatives to help him, and resolves to use the ten cardinal virtues as shield and sword while meditating on the Ten Perfections. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6361-6475 | medium | Māra commands his host to seize, slay, or drive away the prince, mounts the Mountain-girded, approaches the future Buddha, and tells Siddhattha to get up from the seat because it is meant for Māra. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | 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 | Before sunset the Great Being routs the Evil One's army; while the Bo-tree seems to pay homage, he gains knowledge of past, present, and the causal chain in the three watches of the night. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6593-6700 | high | The Master stands northeast of the throne, thinks that he attained omniscience there, gazes at the spot for seven days, and the place becomes the Dāgaba of the Steadfast Gaze. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6702-6791 | high | The Perfectly Enlightened One returns to the Shepherd’s Nigrodha-tree and, considering the depth of the Truth gained, doubts whether he can explain it to others. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6702-6791 | medium | The Master grants the request, considers Aḷāra and Uddaka but perceives them dead, then chooses the five mendicants at the Deer-forest in Benares and resolves to inaugurate the Kingdom of Righteousness there. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6793-6896 | high | Surrounded by myriads of angels, the Buddha teaches The Foundation of the Kingdom of Righteousness; Kondanya and then the other elders attain the First Path, and all five attain Nirvana after the discourse On the Non-existence of the Soul. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6793-6896 | high | At Uruvela the Buddha overcomes three ascetic brothers and their thousand disciples by 3,500 miracles, receives them into the Order, establishes them in Arahatship through a discourse on fire, and goes to the Palm-grove near Rajagaha. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6793-6896 | medium | When sixty-one persons are arahats, the Master sends sixty mendicants in different directions with the words, “Go forth ... preaching and teaching.” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6898-7000 | high | Eighteen koṭis from Rājagaha go to the Grove of Reeds to see the Buddha; the road and grove are crowded, and the place is associated with praise of a Buddha's characteristics and beauty. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6898-7000 | high | Sāriputta and Moggallāna, ascetics seeking salvation, are converted through a verse associated with Assaji, leave Sanjaya, take orders under the Master, attain Arahatship, and are appointed Chief Disciples. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 7002-7115 | medium | A messenger with a thousand followers listens to the Sage, attains Arahatship with his retinue, asks to enter the Order, and appears with miraculously created robes and bowls. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 7220-7330 | medium | The mother of Rāhula says the Blessed One will come to her if she has value in his eyes; he visits with two chief disciples, she bows at his feet, and the king recounts her adoption of yellow dress, one meal, floor sleeping, and renunciation of garlands and unguents. The Blessed One says she formerly watched over herself while wandering among mountains and tells the Moonsprite birth story. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 7332-7443 | medium | Anātha Piṇḍika, with merchandise in five hundred carts, hears at a trader friend's house that a Buddha has arisen; he goes to the Teacher through a door opened by angelic power, hears the Truth, becomes converted, gives a great donation, and receives the Teacher's promise to come to Sāvatthi. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | SUPPLEMENTARY TABLES. / THE BIRTH STORIES. / INDEX 339 / INTRODUCTION.; lines 740-872 | high | The future Buddha asks which hearts are tender to babes and whether the mother is the woman holding the child or the woman who let go; the bystanders answer that the one who let go is the mother. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | SUPPLEMENTARY TABLES. / THE BIRTH STORIES. / INDEX 339 / INTRODUCTION.; lines 740-872 | medium | The future Buddha rebukes the Yakshiṇī, says her birth as a Yakshiṇī resulted from former sins, lays a vow on her to keep the Five Commandments, and lets her go. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 7445-7470 | medium | The Blessed One lived at that spot from attaining omniscience under the Bo-tree until his death. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VIII. / THE DISTANT EPOCH. / GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I.; lines 7473-7594 | high | The followers salute the Blessed One; they see his full-moon-like countenance, marks, surrounding brightness, and paired rays; he preaches in a powerful, sweet, and pleasant voice. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VIII. / THE DISTANT EPOCH. / GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I.; lines 7473-7594 | high | The Teacher says meditation on the Buddha, the Truth, and the Order gives the Entrance and Fruit of the First, Second, Third, and Fourth Paths, and says they did wrong to reject such salvation. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VIII. / THE DISTANT EPOCH. / GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I.; lines 7596-7698 | high | The Blessed One says that formerly men trusting their own reason mistook a non-refuge for refuge, became prey to demons in a wilderness, and ended disastrously, while those adhering to right belief found good fortune there. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VIII. / THE DISTANT EPOCH. / GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I.; lines 7700-7829 | high | The Bodisat later departs, reaches the desert mouth, fills vessels, stores plentiful water, orders that no cupful be used without asking him, and warns against eating unfamiliar parts of poisonous trees. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VIII. / THE DISTANT EPOCH. / GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I.; lines 7700-7829 | high | The demon asks about the carts, identifies the heavy last cart as carrying water, tells the merchants to break the pots and pour the water away, and the foolish merchant does so without saving even a cupful. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VIII. / THE DISTANT EPOCH. / GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I.; lines 7831-7873 | high | The Teacher says those relying on their own reason were destroyed, while those holding to truth escaped demons, went where they wished, and returned home. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VIII. / THE DISTANT EPOCH. / GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I.; lines 7831-7873 | high | The merchant finds five hundred loaded carts and scattered bones, arranges wagons in a circle as a strong encampment, feeds men and oxen, and keeps armed watch through the three watches of the night. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VIII. / THE DISTANT EPOCH. / GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I.; lines 7831-7873 | high | The Teacher says those relying on their own reason were destroyed, while those holding to truth escaped demons, went where they wished, and returned home. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | THE DISTANT EPOCH. / GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I. / END OF THE STORY ON HOLDING TO THE TRUTH.; lines 7876-7994 | medium | A young man at Jetavana hears the Teacher, enters the Order, practices meditation, spends three months in the forest without attaining insight, concludes he is incapable, and returns to Jetavana. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | THE DISTANT EPOCH. / GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I. / END OF THE STORY ON HOLDING TO THE TRUTH.; lines 7876-7994 | medium | The Bodisat thinks that if he loses heart all will perish, walks while the morning is cool, sees Kusa-grass, and reasons that water must be beneath it. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | THE DISTANT EPOCH. / GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I. / END OF THE STORY ON HOLDING TO THE TRUTH.; lines 7996-8036 | high | The group brings a hoe, digs sixty cubits, strikes a rock with the spade, and gives up in despair. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | THE DISTANT EPOCH. / GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I. / END OF THE STORY ON HOLDING TO THE TRUTH.; lines 7996-8036 | medium | "The men of firm resolve dug on into the sand... And so the wise, strong by continuing effort, / Finds--if he weary not--Rest for his heart!" | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I. / END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD.; lines 8039-8169 | high | The avaricious hawker is offered the dish, scratches it with a needle, recognizes it as gold, but says it is not worth a halfpenny and throws it down, hoping to obtain it for nothing. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I. / END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD.; lines 8171-8299 | high | The Teacher discourses toward Arahatship, dwells on the Four Truths, and the despondent monk is established in Nirvāna. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I. / END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD.; lines 8301-8416 | high | The Teacher seats Little Roadling before his apartment, gives him a very white cloth, and tells him to face east and rub it while repeating, 'The removal of impurity.' | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I. / END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD.; lines 8301-8416 | high | As Little Roadling rubs the cloth it becomes soiled; he reflects that it has lost its former condition and that all component things are changeable. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I. / END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD.; lines 8418-8527 | high | The monks praise the Buddha, saying Little Roadling’s elder brother expelled him as a dullard, but the Buddha gave him Arahatship, intellectual powers, and understanding of all the Scriptures in a single meal. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I. / END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD.; lines 8418-8527 | medium | After the meal, the Buddha tells Jīvaka to take Little Roadling’s bowl so he may pronounce the benediction; the Elder fearlessly gives a short discourse containing the spirit of all the Scriptures. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I. / END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD.; lines 8418-8527 | high | Long ago, when Brahma-datta reigned in Benares in Kāsi, the Bodisat was born in a treasurer’s family, became treasurer, was called Chullaka, and was wise, skilful, and knowledgeable in omens. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I. / END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD.; lines 8529-8631 | high | The young man buys molasses, carries water, gives molasses and water to garland-makers, receives flowers and flowering shrubs, and gains eight pennies. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I. / END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD.; lines 8529-8631 | medium | The Buddha explains that Little Roadling has now become great in religion through him and formerly became great in riches through him, then identifies Chullaka’s pupil as Little Roadling and Chullaka the high treasurer as himself. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | BOOK I. / END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER.; lines 8634-8761 | high | The Bodisat tells the horse-dealer to bribe the valuer and ask him publicly what a measure of rice is worth; the valuer accepts and agrees. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | SUPPLEMENTARY TABLES. / THE BIRTH STORIES. / INDEX 339 / INTRODUCTION.; lines 874-988 | high | In the Rājovāda Jātaka, the future Buddha is born from the chief queen as Prince Brahma-datta, studies at Takkasilā, ascends the throne, and rules with impartial justice. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | BOOK I. / END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER.; lines 8763-8784 | high | The ministers clap, laugh, and scorn the valuer, saying the great royal city is worth only a measure of rice by his account. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | BOOK I. / END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER.; lines 8763-8784 | medium | The king is ashamed, drives out the fool, and appoints the Bodisat to the office of Valuer. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE.; lines 8787-8924 | high | Vessavana gives the pond to a water-sprite, granting him as prey those who go down into the water except those who know what true divinity is. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE.; lines 8787-8924 | high | Vessavana gives the pond to a water-sprite, granting him as prey those who go down into the water except those who know what true divinity is. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE.; lines 8926-9051 | high | The demon says he has been granted those who go into the pond, except those who know what beings are divine; the Bodisat offers to tell him. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE.; lines 8926-9051 | high | The Bodisat explains that the ogre's birth and flesh-eating arise from past evil deeds, warns that continued sin prevents escape from evil rebirths, urges him to do good, and converts him. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY.; lines 9054-9189 | high | The barber finds one grey hair, removes it with golden pincers, puts it in the king's hand, and the king becomes deeply agitated, reflecting on his failure to overcome passions. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY.; lines 9054-9189 | high | Makhā Deva resolves to leave the world that day, grants the barber a valuable village, tells his eldest son to assume sovereignty, and says he will enter religious life in Makhā Deva's Mango-park. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY.; lines 9054-9189 | medium | The Sukhavihāri Jātaka begins: Bhaddiya, an Arahat, recalls anxiety when he was a guarded king and present freedom from anxiety while wandering in forests and waste places; he exclaims, 'Happiness,' and the Teacher says he was joyful in a former birth too. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY.; lines 9191-9259 | high | The Bodisat explains that the ascetic was once a king and is reflecting that royal splendour with armed guards did not give him the joy he now finds in meditation and religious life. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY.; lines 9191-9259 | high | The Bodisat explains that the ascetic was once a king and is reflecting that royal splendour with armed guards did not give him the joy he now finds in meditation and religious life. | 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 9262-9390 | high | Sāriputta returns with the mendicants; the mendicants praise him as returning with five hundred disciples, while Devadatta is without followers. | 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 9262-9390 | high | Sāriputta returns with the mendicants; the mendicants praise him as returning with five hundred disciples, while Devadatta is without followers. | 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 9393-9504 | high | During a city feast, she does not anoint or dress herself for the celebration; her husband asks why she does not adorn herself. | 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 king praises the golden-coloured King of the Deer for forbearance, kindness, and compassion, grants life to him and the roe, and then grants life to the rest of the deer. | 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 Great Being intercedes for all creatures, establishes the king in the Five Precepts, exhorts him to righteousness, justice, and mercy, preaches the Truth, and later returns to the forest with his herd. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY. / END OF THE STORY ON A HAPPY LIFE. / END OF THE STORY OF THE BANYAN DEER.; lines 9749-9823 | high | The Bodisat, a tree fairy in the wood, says the deer died through lust and recites a stanza beginning with the image of the 'dreadful barbéd dart of love,' while fairies of the wood honor him. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY. / END OF THE STORY ON A HAPPY LIFE. / END OF THE STORY OF THE BANYAN DEER.; lines 9749-9823 | medium | The Bodisat, a tree fairy in the wood, says the deer died through lust and recites a stanza beginning with the image of the 'dreadful barbéd dart of love,' while fairies of the wood honor him. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY ABOUT TRUE DIVINITY. / END OF THE STORY ON A HAPPY LIFE. / END OF THE STORY OF THE BANYAN DEER. / END OF THE STORY OF THE DART OF LOVE.; lines 9826-9949 | high | “There is nothing worse than greed, they say.” The passage identifies the tale as Vāta-miga Jātaka, “The Greedy Antelope.” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY ABOUT TRUE DIVINITY. / END OF THE STORY ON A HAPPY LIFE. / END OF THE STORY OF THE BANYAN DEER. / END OF THE STORY OF THE DART OF LOVE.; lines 9826-9949 | high | The monks discuss that Tissa was brought back by being bound with the lust of taste; the Master says this happened to him formerly also and begins a story. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | SUPPLEMENTARY TABLES. / THE BIRTH STORIES. / INDEX 339 / INTRODUCTION.; lines 990-1110 | high | “Anger he conquers by calmness, / And by goodness the wicked; / The stingy he conquers by gifts, / And by truth the speaker of lies.” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | SUPPLEMENTARY TABLES. / THE BIRTH STORIES. / INDEX 339 / INTRODUCTION.; lines 990-1110 | high | The charioteer of the king of Benāres compares the kings by age, kingdom, army, wealth, renown, country, caste, tribe, and family, and finds them equal. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | SUPPLEMENTARY TABLES. / THE BIRTH STORIES. / INDEX 339 / INTRODUCTION.; lines 990-1110 | medium | “Anger he conquers by calmness, / And by goodness the wicked; / The stingy he conquers by gifts, / And by truth the speaker of lies.” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | SUPPLEMENTARY TABLES. / THE BIRTH STORIES. / INDEX 339 / INTRODUCTION.; lines 990-1110 | medium | Mallika rules Kosala righteously, seeks a fault-finder, and meets another king face to face in a low cart-track with steep sides and no room for a chariot to get out of the way. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY ABOUT TRUE DIVINITY. / END OF THE STORY ON A HAPPY LIFE. / END OF THE STORY OF THE BANYAN DEER. / END OF THE STORY OF THE DART OF LOVE.; lines 9951-9977 | high | The king descends, sees the trembling creature, and says that although an antelope normally avoids places where it has seen men or been frightened, this one has come there because it is bound by the lust of taste. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY ON A HAPPY LIFE. / 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.; lines 9980-10043 | high | “Formerly also, by your surliness and your refusing to accept the admonition of the wise, you were caught in a snare and came to destruction.” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY ON A HAPPY LIFE. / 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.; lines 9980-10043 | high | At Jetavana, the Master addresses a monk described as abusive and unwilling to take admonition; the monk admits this is true. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 10062-10217 | high | The knowledge of the ancients is ranked: highest is before anything existed; lower views start from existence or from nothing, life, and death, while recognizing existence/non-existence and life/death as one. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 1008-1073 | medium | Ssŭ-ma Ch'ien is quoted as saying Lao Tzŭ cultivated TAO and virtue, sought to remain concealed and unknown, withdrew when the dynasty decayed, and died in an unknown place. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 1008-1073 | medium | The passage says Confucius found TAO in social duties and practical life, while Lao Tzŭ found it in the hidden, inward, or interior life. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 1008-1073 | low | The passage describes the mystical and practical views diverging over time, with the practical becoming established and the mystical becoming suspected, heterodox, dissenting, and critical. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 10219-10306 | high | The passage says that restraining the twenty-four orders the mind, leading to repose, clarity, unconditionedness, and inaction by which all can be accomplished. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 10219-10306 | high | The passage defines passive and active virtue, notes Yi's skill and susceptibility to praise, and says the Sage follows the natural while the Perfect Man can handle both natural and artificial. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10309-10451 | high | Hsü Wu Kuei, introduced by Nü Shang, goes to see Wu Hou of Wei. The Prince greets him with sympathy, citing hardships in mountain life; a note glosses the figures as hermit, minister, and prince. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10309-10451 | medium | Hsü Wu Kuei describes judging dogs: the lowest eat and stop, the middle seem to stare at the sun, and the highest seem to have parted with their own individuality. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10309-10451 | high | The Prince asks whether loving the people and cultivating duty can end war. Hsü Wu Kuei says it cannot: love for the people is the root of evil, duty to end war originates fighting, artificial goodness turns bad, fixed standards cause complications, and inner revolutions lead to fighting without. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10453-10609 | high | The Yellow Emperor goes to see TAO upon Chü-tz'ŭ Mountain with Fang Ming, Ch'ang Yü, Chang Jo, Hsi P'êng, K'un Hun, and Hua Chi; in the wilds of Hsiang-ch'êng the seven sages lose their way. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10453-10609 | medium | A speaker warns against cunning, plotting, war, slaying a nation, and annexing territory; he urges the ruler to abstain, cultivate sincerity, and be non-aggressive so the people escape death. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10453-10609 | medium | Lu Chü tunes two lutes and places them in separate rooms; matching notes sound together, while an altered string causes all twenty-five strings to jangle and removes the influence of the key-note. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10611-10773 | medium | Chuang Tzu describes a Ch'i man sending his son to Sung as a maimed doorkeeper while preserving a valued vase; he adds images of seeking a stray child without leaving home and of a maimed man fighting a boatman, with notes applying these to Hui Tzu's search for Tao. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10611-10773 | medium | At Hui Tzu's grave, Chuang Tzu tells of a man of Ying whose nose scab is removed by a stone-mason's adze without injury; when Prince Yuan asks for the same feat, the mason says his material has perished, and Chuang Tzu says he too has no one with whom he can speak since Hui Tzu perished. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10611-10773 | high | Kuan Chung, near death, is asked by Duke Huan whom to appoint over state administration; he rejects Pao Yu, who is pure and good but likely to clash with prince and people because he cannot forget wrongdoing. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10611-10773 | high | The prince of Wu takes a boat to Monkey Mountain; most monkeys hide, but one shows off, catches the prince's arrow, and is killed after the prince orders his guards to shoot. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10611-10773 | medium | The prince says the monkey flaunted its skill and warns Yen Pu I, "Do not flaunt your superiority in the faces of others"; Yen then studies under Tung Wu, avoids pleasure and reputation, and after three years is praised by everyone. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | HERBERT A. GILES. / A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS.; lines 1075-1153 | high | A cicada speaks to a young dove, saying its strongest flight barely reaches from tree to tree and asking what use there is in ascending ninety thousand li to start south. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10775-10934 | high | Confucius is entertained at a banquet in Ch'u; Sun Shu Ao holds wine, I Liao pours a libation, and Confucius replies with the doctrine of wordless utterances. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10775-10934 | high | Confucius cites I Liao playing with his ball and Sun Shu Ao quietly reposing as cases of resolving trouble or causing arms to be thrown down without ordinary speech. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10775-10934 | high | The sea does not reject eastward streams; the true Sage folds the universe in his bosom, benefits all, avoids taking credit or establishing a name, and rests in inexhaustible accordance with nature. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10775-10934 | medium | Tzŭ Chi challenges the meaning of K'un's fortune, compares it to uncanny animals appearing in hall corners, says he and his sons follow the universe naturally, and concludes an uncanny reward must have an uncanny cause. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10775-10934 | medium | Yeh Ch'üeh meets Hsü Yu, who says he is going away from Yao; Hsü Yu criticizes charity, profit, praise, and one person's dogmatizing for the good of the empire. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10936-11068 | high | A person who learns from one teacher, is exultant and satisfied, and is ignorant that there was a time when nothing existed is called a nincompoop. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10936-11068 | high | The divine man trusts natural development and does not introduce the artificial into the natural; life and death may be gain or loss according to circumstances, as poisonous drugs may become remedies. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10936-11068 | medium | The passage names knowledge of the great ONE, Negative, Nomenclature, Uniformity, Space, Truth, and Law as perfection; the ultimate end is God, the hidden spring, unknowable, an actuality in vague undefinedness, and the great Guide; doubt is to be investigated and dispelled. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11071-11215 | high | The true Sage in obscurity causes others to forget poverty; in power he causes princes to forget rank and emoluments and rejoices in creation and TAO diffused among people. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11071-11215 | high | Prince Hui of Wei had made a treaty with prince Wei of Ch'i, who broke it; Hui was angry and considered sending a man to assassinate him. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11071-11215 | medium | Yung Ch'êng Shih said, "Take away days, and there would be no years. No inside, no outside." | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11217-11365 | high | A prince asks where to find what to do; Hua Tzŭ replies that it is in Tao alone, and Hui Tzŭ introduces Tai Chin Jen. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11217-11365 | high | Confucius stops at a restaurant on Mount I, identifies a rooftop servant as a sage in menial garb who effaces himself, refuses to send Tzŭ Lu to call him, and Tzŭ Lu later finds the house empty. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11217-11365 | medium | Confucius stops at a restaurant on Mount I, identifies a rooftop servant as a sage in menial garb who effaces himself, refuses to send Tzŭ Lu to call him, and Tzŭ Lu later finds the house empty. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11367-11501 | high | Ancient rulers credited success and right to their people and attributed failure and wrong to themselves. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11367-11501 | high | Things are produced without known origin and issue forth through an unseen portal; people value known knowledge but do not use the unknown to reach knowledge. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11367-11501 | medium | Chü Poh Yü reached sixty and changed his opinions, regarding what he formerly called right as wrong; the text questions whether present right may become wrong. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11367-11501 | high | Shao Chih asks what society means; T'ai Kung Tiao defines society as agreement among families and individuals to follow customs, with discordant elements uniting into a harmonious whole. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11367-11501 | high | Different seasons, official functions, civil and military roles, and things operate differently, while God, the sovereign, the truly great man, and Tao show no partiality; Tao does nothing and all things are done. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11503-11592 | high | The passage lists alternating or correlated pairs such as peril and safety, good and evil fortune, slowness and speed, and collection and dispersion; it says exhaustion leads to renewal, the end to a new beginning, and that language and knowledge do not pass beyond material existences. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11503-11592 | medium | Shao Chih says Chi Chên taught Chance and Chieh Tzŭ taught Predestination. T'ai Kung Tiao answers with examples of a cock crowing and a dog barking, then says Chance and Predestination refer to the conditioned and are both wrong. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS. / B.C. 1766.; lines 1155-1287 | high | A quail laughs at the Rukh and says it can only rise a few yards, fly among reeds, and settle again. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS. / B.C. 1766.; lines 1155-1287 | high | Lieh Tzŭ rides the wind and travels at will for as long as fifteen days, but he is still dependent on the wind; the passage imagines being carried by Heaven and Earth and the elements through For-Ever without dependence. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS. / B.C. 1766.; lines 1155-1287 | medium | Lieh Tzŭ rides the wind and travels at will for as long as fifteen days, but he is still dependent on the wind; the passage imagines being carried by Heaven and Earth and the elements through For-Ever without dependence. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS. / B.C. 1766.; lines 1155-1287 | high | Yao asks Hsü Yu to take the throne, likening Yao's continued rule to a torch in sunlight and watering during rains; Hsü Yu refuses, rejects reputation as a shadow, and uses images of the tit, tapir, and ritual cook. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS. / B.C. 1766.; lines 1155-1287 | medium | Chien Wu tells Lien Shu that Chieh Yü spoke extravagantly about a divine man living on Miao-ku-shê mountain, and Chien Wu finds the report improbable. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS. / B.C. 1766.; lines 1155-1287 | medium | The divine man has flesh like ice or snow, virgin-like demeanour, lives on air and dew rather than earthly fruit, rides clouds with flying dragons, roams beyond mortality, remains inert, wards off corruption, and makes crops thrive. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXIV. / CHAPTER XXV. / CHAPTER XXVI. / CONTINGENCIES.; lines 11595-11746 | medium | Wood rubbed with wood produces fire; metal exposed to fire liquefies; disharmony of Positive and Negative principles disturbs heaven and earth with thunder, rain, and lightning. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXIV. / CHAPTER XXV. / CHAPTER XXVI. / CONTINGENCIES.; lines 11595-11746 | high | Chuang Tzŭ, whose family is poor, asks the prince of Chien-ho for corn; the prince says he will lend silver after collecting revenue. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXIV. / CHAPTER XXV. / CHAPTER XXVI. / CONTINGENCIES.; lines 11595-11746 | high | Jên Kung Tzŭ obtains a huge hook and big line, baits them with fifty oxen, and casts into the eastern ocean for a year without catching anything. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXIV. / CHAPTER XXV. / CHAPTER XXVI. / CONTINGENCIES.; lines 11595-11746 | medium | Confucianists opening a grave discover a pearl in the corpse's mouth and use a metal hammer to open the jaws gently so as not to injure it. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXIV. / CHAPTER XXV. / CHAPTER XXVI. / CONTINGENCIES.; lines 11595-11746 | high | A disciple of Lao Lai Tzŭ meets Confucius while gathering fuel, describes his appearance, and Lao Lai Tzŭ summons him and tells him to discard dogmatism and specious knowledge. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXIV. / CHAPTER XXV. / CHAPTER XXVI. / CONTINGENCIES.; lines 11748-11888 | high | After the tortoise is killed, seventy-two omens are taken and none proves false. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXIV. / CHAPTER XXV. / CHAPTER XXVI. / CONTINGENCIES.; lines 11748-11888 | high | Hui Tzŭ says Chuang Tzŭ's theme is the useless; Chuang Tzŭ replies that one must understand the useless before discussing the useful. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXIV. / CHAPTER XXV. / CHAPTER XXVI. / CONTINGENCIES.; lines 11748-11888 | high | Chuang Tzŭ discusses transcending the human, cataclysms and devouring flame, says the perfect man leaves no trace, and says only the perfect man transcends the human without withdrawing from the world. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXIV. / CHAPTER XXV. / CHAPTER XXVI. / CONTINGENCIES.; lines 11748-11888 | high | Unobstructed eye, ear, nose, mouth, mind, and wisdom yield sight, hearing, smell, taste, wisdom, and TÊ; Tao may not be obstructed, and obstruction causes harm. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXIV. / CHAPTER XXV. / CHAPTER XXVI. / CONTINGENCIES.; lines 11890-11934 | medium | The passage contrasts the true Sage, Divine man, truly virtuous man, superior man, and mean man by what claims or does not claim their attention. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXIV. / CHAPTER XXV. / CHAPTER XXVI. / CONTINGENCIES.; lines 11890-11934 | high | Fish-trap, rabbit-snare, and language are described as useful for obtaining fish, rabbit, and expressed idea; once the object is obtained, the means may be ignored, and the speaker seeks someone who can ignore language and converse. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXVI. / CONTINGENCIES. / CHAPTER XXVII. / LANGUAGE.; lines 11937-12082 | medium | "Of language put into other people's mouths, nine tenths will succeed... But language which flows constantly over, as from a full goblet, is in accord with God." | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXVI. / CONTINGENCIES. / CHAPTER XXVII. / LANGUAGE.; lines 11937-12082 | medium | "Without language, contraries are identical. The identity is not identical with its expression: the expression is not identical with its identity." | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXVI. / CONTINGENCIES. / CHAPTER XXVII. / LANGUAGE.; lines 11937-12082 | medium | All things spring from germs, are reproduced in diverse forms, move round like a wheel with no privileged starting point, and this is called the equilibrium of God; the one holding the scales is God. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXVI. / CONTINGENCIES. / CHAPTER XXVII. / LANGUAGE.; lines 11937-12082 | high | Yen Ch'êng Tzŭ Yu tells Tung Kuo Tzŭ Chi that after receiving instruction he progressed yearly: simplicity, adaptation, understanding, intelligence, completion, spirit entering him, knowing God, life and death no longer existing for him, and perfection. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXVI. / CONTINGENCIES. / CHAPTER XXVII. / LANGUAGE.; lines 11937-12082 | low | Yen Ch'êng Tzŭ Yu tells Tung Kuo Tzŭ Chi that after receiving instruction he progressed yearly: simplicity, adaptation, understanding, intelligence, completion, spirit entering him, knowing God, life and death no longer existing for him, and perfection. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXVI. / CONTINGENCIES. / CHAPTER XXVII. / LANGUAGE.; lines 11937-12082 | medium | Yen Ch'êng Tzŭ Yu asks how one can deny Destiny without knowing the hereafter, or assert Destiny without knowing what preceded birth, and questions supernatural agency when events turn out as they ought or otherwise. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXVI. / CONTINGENCIES. / CHAPTER XXVII. / LANGUAGE.; lines 12084-12148 | high | The Umbra replies that the question is hardly worth asking, that ultimate causes are unknowable, that it acts without knowing why, and that it resembles cicada and locust coverings that seem independent but are not. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXVI. / CONTINGENCIES. / CHAPTER XXVII. / LANGUAGE.; lines 12084-12148 | medium | At the bridge, Lao Tzŭ stands in the road, looks to heaven, sighs, and says he once thought Yang could be taught but no longer does. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXVI. / CONTINGENCIES. / CHAPTER XXVII. / LANGUAGE.; lines 12084-12148 | high | Lao Tzŭ says Yang has an overbearing look and teaches that the truly pure behaves as if sullied and abundant virtue behaves as if insufficient. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXVII. / LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER.; lines 12151-12292 | high | Yao offers the empire to Hsü Yu and then Tzŭ Chou Chih Fu; Tzŭ Chou Chih Fu declines while treating illness, and the narrator says he would not let empire injure his chance of life. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXVII. / LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER.; lines 12151-12292 | medium | The prince of Lu sends messengers with gifts to Yen Ho, said to have attained TAO; Yen Ho lives in a hovel, wears coarse grass clothes, and tends oxen. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXVII. / LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER.; lines 12294-12421 | high | Yen Ho tells messengers who bring presents to verify their errand; when they return, he cannot be found, and the narrator says men like him hate wealth and power. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXVII. / LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER.; lines 12294-12421 | high | The passage ranks self-culture above governing and criticizes those who endanger life for worldly things, using the prince of Sui's pearl shot at a bird as an example of sacrificing the greater for the less. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXVII. / LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER.; lines 12294-12421 | medium | Lieh Tzŭ is poor; Tzŭ Yang sends food after hearing a report, but Lieh Tzŭ refuses because the favor depends on others' speech, and Tzŭ Yang is later slain amid unrest. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXVII. / LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER.; lines 12423-12567 | high | Tsêng Tzŭ lives in Wei in severe poverty, with worn clothing and no fire, yet sings the Sacrificial Odes of Shang so that his voice fills the sky. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXVII. / LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER.; lines 12423-12567 | high | Confucius is caught between the Ch'êns and Ts'ais, lacks proper food for seven days, and plays and sings; Tzŭ Lu and Tzŭ Kung question whether this is proper for a superior man. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXVII. / LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER.; lines 12423-12567 | medium | Confucius asks Yen Hui why he does not enter office; Yen Hui says modest land, lute, and study are enough, and Confucius praises contentment and inner cultivation without position. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXVII. / LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER.; lines 12423-12567 | high | Prince Mou says his body is in the country and heart in town; Chan Tzŭ advises valuing life over advantage and following natural bent if unable to do otherwise. The narrator notes the difficulty of princely hermit life and says he was on the way to TAO. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXVII. / LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER.; lines 12423-12567 | medium | Confucius tells the disciples that success or failure depends on TAO, not worldly trouble, and compares danger revealing virtue to winter frost and snow bringing out the pine and fir. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXVII. / LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER.; lines 12423-12567 | medium | T'ang consults Pien Sui and Wu Kuang about attacking Chieh; both decline to help. T'ang then takes I Yin into his counsels, attacks Chieh, and vanquishes him. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXVII. / LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER.; lines 12569-12649 | high | T'ang offers to resign the empire to Pien Sui; Pien Sui refuses, says men of Tao wage no wars, and drowns himself in the river Chou. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXVII. / LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER.; lines 12569-12649 | high | The speakers describe Shên Nung's rule as without reward, return, or self-advantage, and criticize the Chous for intrigue, bribes, troops, slaughtered victims, displays of virtue, fighting, and gain. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXVII. / LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER.; lines 12569-12649 | medium | The speakers say the empire is in darkness, Chou virtue has faded, and union under Chou would disgrace them; they flee north to Mount Shou-yang and later starve themselves to death. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER. / CHAPTER XXIX.; lines 12652-12775 | medium | Confucius tells Liu Hsia Chi that fathers and elder brothers should admonish or teach younger kin, and offers to speak with Robber Chê on Liu Hsia Chi’s behalf. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER. / CHAPTER XXIX.; lines 12652-12775 | high | Robber Chê reacts furiously, calls Confucius a crafty scoundrel and word-monger, criticizes his talk and conduct, and threatens that if he does not leave his liver will be in the morning stew. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER. / CHAPTER XXIX.; lines 12777-12905 | high | In olden times birds and animals outnumbered people, who lived in trees, ate acorns and chestnuts, slept on branches, gathered fuel in summer, and warmed themselves by fire in winter. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER. / CHAPTER XXIX.; lines 12777-12905 | medium | The passage says the Yellow Emperor's virtue was incomplete, Yao was not paternal, Shun not filial, Yü lacked natural feeling, T'ang deposed his sovereign, Wu Wang vanquished Chou, and Wên Wang was imprisoned; desire for advantage disturbed their purity. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER. / CHAPTER XXIX.; lines 12777-12905 | medium | The speaker says that if Ch'iu's sermon concerns ghosts he will not understand it, and if it concerns human affairs he already knows it all. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS. / B.C. 1766.; lines 1289-1385 | medium | Yao, ruler and pacificator, visits four sages of Miao-ku-shê mountain and, after returning to Fên-yang, the empire exists for him no more. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS. / B.C. 1766.; lines 1289-1385 | high | Hui Tzŭ receives and plants a large gourd seed; the fruit is five-bushel size, too awkward for liquids or ladles, so he breaks it up. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS. / B.C. 1766.; lines 1289-1385 | high | A family’s salve for chapped hands is sold to a stranger, who gives it to the Prince of Wu for use in winter naval war against Yüeh, resulting in Yüeh’s defeat. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS. / B.C. 1766.; lines 1289-1385 | high | Hui Tzŭ describes a large worthless tree with knotty trunk and twisted branches that no carpenter wants, and likens Chuang Tzŭ’s words to it. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS. / B.C. 1766.; lines 1289-1385 | medium | Chuang Tzŭ describes a wild cat springing for prey and risking trap or snare, then contrasts a huge yak that cannot catch mice. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER. / CHAPTER XXIX.; lines 12907-13044 | high | A speaker lists sensory and ambitious desires, describes human life as limited and reduced by sickness and sorrow, contrasts it with everlasting Heaven and Earth, and likens it to a swift steed seen through a crack. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER. / CHAPTER XXIX.; lines 12907-13044 | medium | The speaker addresses Ch'iu, rejects his teachings as false and deceitful, says they cannot preserve original purity, and orders him to leave. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER. / CHAPTER XXIX.; lines 12907-13044 | high | Tzŭ Chang asks Man Kou Tê why he does not practise virtue, saying confidence, place, and wealth depend on it, and urges him to discard thoughts of reputation and wealth and cultivate the heart. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER. / CHAPTER XXIX.; lines 12907-13044 | high | Man Kou Tê says a petty thief is jailed while a great brigand becomes ruler; he cites Duke Huan, Kuan Chung, T'ien Ch'êng Tzŭ, and Confucius, and quotes a saying that the successful is the head and the unsuccessful the tail. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER. / CHAPTER XXIX.; lines 13046-13177 | high | Complacency says the wise man acts for the common good within limits, seeks more only when there is not enough, declines surplus, and rejects the anxieties of power and wealth as injurious to his nature rather than for reputation. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER. / CHAPTER XXIX.; lines 13046-13177 | medium | Named examples are given: Pi Kan was disembowelled, Tzŭ Hsü blinded, Chih Kung bore witness against his father, Wei Shêng drowned, Pao Chiao dried up, Shên Tzŭ would not justify himself, and Confucius and K'uang Tzŭ did not visit parents; these are presented as calamities connected with loyalty, faithfulness, honesty, and uprightness. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER. / CHAPTER XXIX.; lines 13179-13218 | high | "Happiness," said Complacency, "is to be found in contentment. Too much is always a curse, most of all in wealth." | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER. / CHAPTER XXIX.; lines 13179-13218 | medium | Complacency says the wealthy man is surrounded by music, rich foods, and wine, and that pursuing pleasure leads business to be forgotten; this is called confusion. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | ON DECLINING POWER. / CHAPTER XXIX. / CHAPTER XXX. / ON SWORDS.; lines 13221-13343 | high | The household officers name Chuang Tzŭ; the heir sends messengers with silver, which Chuang Tzŭ refuses, though he accompanies them back. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | ON DECLINING POWER. / CHAPTER XXIX. / CHAPTER XXX. / ON SWORDS.; lines 13221-13343 | medium | The household officers name Chuang Tzŭ; the heir sends messengers with silver, which Chuang Tzŭ refuses, though he accompanies them back. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | ON DECLINING POWER. / CHAPTER XXIX. / CHAPTER XXX. / ON SWORDS.; lines 13345-13388 | high | Chuang Tzŭ describes the sword of the Princes as composed of moral qualities, stable in motion, modeled on round heaven and square earth, harmonized with celestial bodies and seasons, responsive to the people, thunder-like in flash, and commanding obedience in the state. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXX. / ON SWORDS. / CHAPTER XXXI. / THE OLD FISHERMAN.; lines 13391-13538 | high | The fisherman laughs and says charity is charity, but fears Confucius will not escape wear of mind and body that imperils original purity, and says he has wandered far from the true path. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXX. / ON SWORDS. / CHAPTER XXXI. / THE OLD FISHERMAN.; lines 13391-13538 | high | The fisherman says that if the Son of Heaven, princes, ministers, and people fulfill their proper functions, government is good; if they leave their proper places, confusion results. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXX. / ON SWORDS. / CHAPTER XXXI. / THE OLD FISHERMAN.; lines 13391-13538 | medium | The fisherman laughs and says charity is charity, but fears Confucius will not escape wear of mind and body that imperils original purity, and says he has wandered far from the true path. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXX. / ON SWORDS. / CHAPTER XXXI. / THE OLD FISHERMAN.; lines 13391-13538 | medium | "Like species follow like" and "Like sounds respond to like" are given as a law of nature, which the fisherman will apply to human affairs. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXX. / ON SWORDS. / CHAPTER XXXI. / THE OLD FISHERMAN.; lines 13391-13538 | high | The fisherman introduces eight blemishes: prying, forwardness, sycophancy, flattery, slander, mischievousness, malice, and hypocrisy, and says they confuse others and injure oneself. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXX. / ON SWORDS. / CHAPTER XXXI. / THE OLD FISHERMAN.; lines 13540-13651 | high | The fisherman defines original purity as unalloyed truth and says performed mourning, anger, and friendship lack real grief, awe, or unison; genuine emotions depend on original purity. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXX. / ON SWORDS. / CHAPTER XXXI. / THE OLD FISHERMAN.; lines 13540-13651 | high | The old man tells of a man who fears his shadow and dislikes his footsteps, runs from them until he dies, and did not know that shade and stillness would end them. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXX. / ON SWORDS. / CHAPTER XXXI. / THE OLD FISHERMAN.; lines 13540-13651 | high | The old man says Confucius occupies himself with charity, duty, distinctions, emotions, and restraints but cannot avoid calamities; he tells him to care for the body, preserve natural purity, and leave externals to others. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXX. / ON SWORDS. / CHAPTER XXXI. / THE OLD FISHERMAN.; lines 13540-13651 | medium | The old man says one may travel with a fit companion into the depths of TAO but must avoid the unfit; he then pushes off his boat and disappears among the reeds. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | ON SWORDS. / CHAPTER XXXI. / THE OLD FISHERMAN. / CHAPTER XXXII.; lines 13653-13807 | high | TAO is called the source of all creation; having it means life and losing it means death. The old fisherman is said to possess TAO and therefore deserves respect. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | ON SWORDS. / CHAPTER XXXI. / THE OLD FISHERMAN. / CHAPTER XXXII.; lines 13653-13807 | high | Lieh Tzŭ turns back from Ch'i and tells Poh Hun Wu Jen that he feared the favor shown when five of ten restaurants refused payment; he explains this as outward brightness from unassimilated inward truth that might draw rulers and trouble. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | ON SWORDS. / CHAPTER XXXI. / THE OLD FISHERMAN. / CHAPTER XXXII.; lines 13653-13807 | high | Huan of Chêng studies at Ch'iu-shih, becomes a Confucianist, influences three families, causes his younger brother to become a Mihist, faces the father's preference for the Mihist, commits suicide, and later appears in the father's dream. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | ON SWORDS. / CHAPTER XXXI. / THE OLD FISHERMAN. / CHAPTER XXXII.; lines 13809-13950 | high | Chuang Tzŭ says that knowing Tao is easy, but eliminating speech is difficult; wordless knowledge is natural, speech-bound knowledge artificial. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1388-1528 | high | The passage contrasts great knowledge and great speech, which embrace or cover the whole, with small knowledge and small speech, which are partial or particular. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1388-1528 | medium | Tzŭ Ch'i calls wind the breath of the universe and says apertures resound when it is active. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1388-1528 | medium | The speaker says emotions require the self as scope, yet what brings them into play is unknown; it may be a soul, and a Power appears to operate with functions but without visible form. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | ON SWORDS. / CHAPTER XXXI. / THE OLD FISHERMAN. / CHAPTER XXXII.; lines 13952-14081 | high | The passage says looking outward destroys introspection, lists eyes, nose, mouth, ears, and thought as sources of injury to virtue, and gives numbered causes of failure, success, weakness, and strength. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | ON SWORDS. / CHAPTER XXXI. / THE OLD FISHERMAN. / CHAPTER XXXII.; lines 13952-14081 | high | The passage says relative standards of evenness and rightness cannot produce absolute results, and contrasts sense-bound knowledge with intuition as the true standard. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 14084-14205 | medium | "Systems of government are many... There is nowhere where it does not come in." | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 14207-14322 | medium | P'êng Mêng, T'ien P'ien, and Shên Tao use "the identity of all things" as their criterion and say Tao "can embrace all things but cannot deal with particulars." | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 14324-14459 | high | P'êng Mêng's tutor says ancient knowers of Tao "reached the point where positive and negative ceased to exist." | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 14324-14459 | high | Kuan Yin says: "Adopt no absolute position... In motion, be like water. At rest, like a mirror. Respond, like the echo." | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 14461-14654 | high | Hui Tzŭ was a man of many ideas; his works would fill five carts, but his doctrines are paradoxical and his terms ambiguous. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 14461-14654 | medium | Further theses include that a bird’s shadow does not move, a swift arrow is neither moving nor at rest, a dog is not a hound, a bay horse and dun cow are three, a white dog is black, a motherless colt never had a mother, and a halved stick is never exhausted. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 14656-15101 | medium | "Dream, Life a, 30, 86" and "Dreamless sleep, 82, 192" | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 14656-15101 | medium | "Body and soul parted, 12, 324" | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 14656-15101 | medium | "Divine Man, 7, 85, 151, 193, 331, 361" and "Divine Teacher, The, 317" | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 15103-15555 | medium | The knowledge entry lists great knowledge, knowledge of the ancients, limits and perfection of knowledge, knowledge as a curse, knowledge from repose, shallowness, personified knowledge, and knowledge of the wherefore. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1530-1662 | high | Subjective and objective are presented as mutually dependent; the true sage rejects this/that distinctions; the axis of Tao is where subjective and objective lack correlates and positive and negative blend into one. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 15557-16014 | medium | "Mind, The, (without body) ...; (function of)"; "Mirror, The mind a"; "Nameless, The"; "Non-existence, Domain of"; "Nothing". | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 16016-16460 | medium | Wisdom-related entries include 'Swallow, Wisdom of the,' 'Wisdom a curse,' and 'Wisdom-tricks.' | 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 | high | Selected sayings attributed to Lao Tzŭ include not taking merit to oneself, preserving a mean, self-conquest, contentment, goodness toward the not-good, tolerant government, recompensing injury with kindness, and freedom from grievance. | 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 | high | The passage identifies Inaction as Lao Tzŭ’s wondrous doctrine and includes sayings that doing nothing lets all things be done, abandoning wisdom benefits the people, and the weak or soft overcomes the strong or hard. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1664-1804 | high | Before conditions Tao was, and before definitions Speech was; the Eight Predicables are listed, and the true Sage is said to assign without argumentative justification and to classify without classifying. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1664-1804 | medium | Ancient knowledge extends to a period before matter, then to unconditioned matter, then to conditioned matter before contraries; when contraries appear, Tao declines and individual bias arises. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1806-1929 | high | Tao that shines forth is not Tao; argumentative speech falls short; fixed absolutes lose scope; the highest knowledge stops at what it does not know; wordless argument and undeclared Tao are associated with being of God and with Light. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1806-1929 | high | Yeh Ch'üeh asks Wang I about subjective sameness and knowledge; Wang I questions certainty and compares human, eel, monkey, deer, centipede, owl, crow, fish, bird, and deer standards of habitat, food, mates, and beauty, concluding that virtue and positive-negative standards are obscured. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1806-1929 | medium | Yao says he wishes to smite three states; Shun asks why he cannot shake off that desire and says that if ten suns illuminated all things, virtue should excel suns still more. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1806-1929 | high | Wang I describes the Perfect Man as a spiritual being who would not be harmed or frightened by scorched ocean, frozen Milky Way, thunder-riven mountains, or storm-raised deep, and who mounts clouds, drives sun and moon, and passes beyond the world where death and life no longer prevail. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1931-2013 | high | Dreams of banquets and sorrow reverse on waking; dreamers do not know they dream until awakening; a Great Awakening will reveal life as a great dream. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER II. / THE IDENTITY OF CONTRARIES. / CHAPTER III. / NOURISHMENT OF THE SOUL.; lines 2016-2134 | high | Life is limited while knowledge is limitless; pursuing the limitless with the limited is fatal. The text advises a middle course to preserve body, mind, duties, and allotted span. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER II. / THE IDENTITY OF CONTRARIES. / CHAPTER III. / NOURISHMENT OF THE SOUL.; lines 2016-2134 | high | The cook says he has devoted himself to Tao, first saw whole bullocks, later no whole animals, and now works with mind rather than eye, following openings and cavities and avoiding joints and large bones. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER III. / NOURISHMENT OF THE SOUL. / CHAPTER IV. / MAN AMONG MEN.; lines 2137-2265 | high | Confucius warns Yen Hui that he will harm himself; Tao should not be distributed, the old sages first obtained Tao for themselves, and virtue and wisdom can become instruments of fame and contention. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER III. / NOURISHMENT OF THE SOUL. / CHAPTER IV. / MAN AMONG MEN.; lines 2137-2265 | medium | Confucius warns Yen Hui that he will harm himself; Tao should not be distributed, the old sages first obtained Tao for themselves, and virtue and wisdom can become instruments of fame and contention. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER III. / NOURISHMENT OF THE SOUL. / CHAPTER IV. / MAN AMONG MEN.; lines 2137-2265 | medium | Yen Hui proposes being inwardly straight, outwardly crooked, and modeled on antiquity; he explains this as service to God, man, and the sages, including ritual gestures such as bowing and kneeling. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER III. / NOURISHMENT OF THE SOUL. / CHAPTER IV. / MAN AMONG MEN.; lines 2267-2401 | high | Yen Hui asks for a method; Confucius says to fast and distinguishes religious fasting from fasting of the heart. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER III. / NOURISHMENT OF THE SOUL. / CHAPTER IV. / MAN AMONG MEN.; lines 2267-2401 | medium | Yen Hui interprets the method as loss of individuality; Confucius confirms and gives advice on entering another’s domain with indifference, adding paradoxes of walking without touching the ground, flying without wings, and wisdom without wisdom. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER III. / NOURISHMENT OF THE SOUL. / CHAPTER IV. / MAN AMONG MEN.; lines 2267-2401 | medium | Confucius uses the window and empty room analogy, says the senses should be like a window to an empty room, and states that the method shelters the supernatural, regenerates creation, and was used by Yü, Shun, Fu Hsi, and Chi Chü. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER III. / NOURISHMENT OF THE SOUL. / CHAPTER IV. / MAN AMONG MEN.; lines 2267-2401 | high | Tzŭ Kao, Duke of Shê, is about to go on a mission to Ch’i and tells Confucius that he fears both inner punishment from distress and outer punishment if he fails. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER III. / NOURISHMENT OF THE SOUL. / CHAPTER IV. / MAN AMONG MEN.; lines 2403-2516 | high | The passage says trials of skill and drinking can begin well and end badly when pushed too far; speech is compared to wind and wave, and divergence from the true goal is dangerous. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER III. / NOURISHMENT OF THE SOUL. / CHAPTER IV. / MAN AMONG MEN.; lines 2403-2516 | high | Chü Poh Yü advises careful self-reformation: adapt outwardly while maintaining an inward standard, without letting either penetrate the other improperly; he advises matching the pupil's behavior in order to reach him without offense. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER III. / NOURISHMENT OF THE SOUL. / CHAPTER IV. / MAN AMONG MEN.; lines 2403-2516 | high | The praying mantis, in rage, 'stretched out its arms to prevent a chariot from passing,' unaware this exceeded its strength. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER III. / NOURISHMENT OF THE SOUL. / CHAPTER IV. / MAN AMONG MEN.; lines 2403-2516 | high | Tiger keepers avoid giving live or whole animals to prevent fury, watch hunger and repletion, and the passage says even humans are manageable if properly managed and unmanageable if excited to fury. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER III. / NOURISHMENT OF THE SOUL. / CHAPTER IV. / MAN AMONG MEN.; lines 2403-2516 | high | A traveling artisan reaches Ch'ü-yüan and sees a sacred li tree of immense size; crowds gaze at it, while the artisan takes no notice and continues on. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER III. / NOURISHMENT OF THE SOUL. / CHAPTER IV. / MAN AMONG MEN.; lines 2518-2643 | high | The artisan dreams that a tree speaks, comparing itself with fruit trees that are stripped and broken because of their value; it says it long aimed to be useless and thereby survived. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER III. / NOURISHMENT OF THE SOUL. / CHAPTER IV. / MAN AMONG MEN.; lines 2518-2643 | high | The artisan dreams that a tree speaks, comparing itself with fruit trees that are stripped and broken because of their value; it says it long aimed to be useless and thereby survived. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER III. / NOURISHMENT OF THE SOUL. / CHAPTER IV. / MAN AMONG MEN.; lines 2518-2643 | medium | Chieh Yü passes Confucius' door, addresses him as a phoenix, advises self-preservation when Tao does not prevail, and says that people know the use of useful things but not the use of useless things. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER IV. / MAN AMONG MEN. / CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE.; lines 2646-2772 | high | Ch'ang Chi says Wang T'ai "neither preaches nor discusses" and that those who go to him empty "depart full"; a note links the wordless doctrine to the Tao-Tê-Ching. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER IV. / MAN AMONG MEN. / CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE.; lines 2646-2772 | high | In Lu, Wang T'ai is introduced as a man whose toes had been cut off and whose disciples are as numerous as those of Confucius. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER IV. / MAN AMONG MEN. / CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE.; lines 2646-2772 | high | Confucius says one seeks oneself in still water rather than running water, because only what is still can instill stillness; he also cites evergreen pines and cedars and the exemplary rulers Yao and Shun. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER IV. / MAN AMONG MEN. / CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE.; lines 2646-2772 | high | Confucius describes one who lodges in a body with channels of sight and sound, knows all things are one, whose soul endures forever, and to whom people flock without effort to attract them. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER IV. / MAN AMONG MEN. / CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE.; lines 2774-2898 | high | A toe-less speaker says mockery once angered him, but after nineteen years under the Master he is unaware of the loss and asks why internal study is being dragged back to externals. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER IV. / MAN AMONG MEN. / CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE.; lines 2774-2898 | medium | A toe-less speaker says mockery once angered him, but after nineteen years under the Master he is unaware of the loss and asks why internal study is being dragged back to externals. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER IV. / MAN AMONG MEN. / CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE.; lines 2774-2898 | medium | Confucius lists paired conditions revolving on the wheel of Destiny and says they should not disturb inner harmony; he advises swimming with the tide and living peacefully with mankind. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER IV. / MAN AMONG MEN. / CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE.; lines 2774-2898 | high | Confucius says water in a water-level is in perfect repose, remains quietly within, and does not overflow; this is the model for virtue without outward form. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER IV. / MAN AMONG MEN. / CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE.; lines 2900-2974 | high | Wu Ch'un is described as a hunchback whose heels did not touch the ground; Duke Ling of Wei favors him and judges well-formed men's necks too short. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER IV. / MAN AMONG MEN. / CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE.; lines 2900-2974 | high | The truly wise are described as needing no ordinary wisdom, glue, virtue, or commercial capacity; these are bestowed by God as heavenly food, and they wear human forms without human passions. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER IV. / MAN AMONG MEN. / CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE.; lines 2900-2974 | medium | Chuang Tzŭ repeats that TAO gives expression and God gives form, then criticizes Hui Tzŭ for focusing on externals, exhausting mental powers, propping himself against a tree, and thinking of the hard and white. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 2977-3122 | high | Pure men of old acted without calculation, sought no results, laid no plans, and could scale heights without fear, enter water without wetness, and fire without heat; their wisdom had advanced toward Tao. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3124-3270 | medium | The pure men of old do their duty to neighbors without association, appear among others but beyond the world, and have dispensed with language. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3124-3270 | high | TAO has laws and evidences, lacks action and form, can be transmitted but not seen, existed before heaven and earth, and is source of spiritual beings and the visible universe. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | HERBERT A. GILES / CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466; lines 317-431 | high | Confucius teaches that duty to one's neighbour comprises human duty, summarized by virtues such as charitableness and justice; he avoids God, soul, unseen world, and the unknowable. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | HERBERT A. GILES / CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466; lines 317-431 | medium | Two centuries before the Christian era, an attempt was made to destroy most Chinese literature so history could begin anew from the First Emperor; the Burning of the Books gave later Han scholars opportunity for forgery. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3272-3415 | medium | The Yellow Emperor obtains Tao and soars on clouds to heaven; Chuan Hsü dwells in the Dark Palace; Yü Ch'iang fixes himself at the North Pole. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3272-3415 | high | Nü Yü says Pu Liang I had the qualifications of a sage but not Tao; after instruction, the sublunary state, external world, and self-awareness successively cease, and he reaches a state beyond life and death. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3272-3415 | medium | Nü Yü says the knowledge came from books, learning, investigation, co-ordination, application, desire to know, the unknown, the great void, and infinity. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3272-3415 | high | Tzŭ Yü falls ill; he says God has doubled him up, describes his displaced body, says his mental equilibrium is not disturbed, and drags himself to a well to see himself. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3417-3571 | high | Yen Hui says Mêng Sun Ts'ai wept and grieved without intense outward signs for his mother, yet was considered the best mourner in Lu; Confucius says he has advanced toward wisdom. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3417-3571 | medium | Confucius says fish are born in water and humans in Tao; fish thrive in ponds, and humans live in peace with Tao; the saying states that fish want water and humans want Tao. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3573-3700 | medium | The speaker questions subjective personality and uses dreams of being a bird in heaven and a fish in the ocean depths to question whether the present speaker is awake or dreaming. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3573-3700 | medium | I Erh Tzŭ visits Hsü Yu, says Yao taught charity, duty, and right and wrong; Hsü Yu calls these teachings brands and a cut-off nose and asks why he comes to this Taoist neighborhood. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3573-3700 | medium | Hsü Yu describes the Master he serves as succouring all things, blessing generations, covering heaven, supporting earth, and fashioning forms without claiming duty, charity, age, or skill; the text glosses this Master as Tao. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3573-3700 | medium | At Tzŭ Sang's door, Tzŭ Yü hears something between singing and lamentation with music; Tzŭ Sang cries out to father, mother, Heaven, and Man and says he was trying to determine who brought him to his extreme condition. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER VI. / THE GREAT SUPREME. / CHAPTER VII. / HOW TO GOVERN.; lines 3703-3862 | high | P'u I Tzŭ says Shun succeeded in government but remained artificial, while T'ai Huang was peaceful asleep, inactive awake, sometimes thought himself horse or ox, and possessed genuine virtue without artificiality. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER VI. / THE GREAT SUPREME. / CHAPTER VII. / HOW TO GOVERN.; lines 3703-3862 | medium | Yang Tzŭ Chü asks Lao Tzŭ about an ardent and courageous Tao-seeking ruler; Lao Tzŭ rejects this as wearing out body and mind, uses animal examples, and describes wise goodness as pervasive yet unnoticed. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER VI. / THE GREAT SUPREME. / CHAPTER VII. / HOW TO GOVERN.; lines 3703-3862 | high | In Chêng, Chi Han is a magician who accurately predicts birth and death, gain and loss, misfortune and happiness, and life span; people flee him, but Lieh Tzŭ visits and becomes impressed. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER VI. / THE GREAT SUPREME. / CHAPTER VII. / HOW TO GOVERN.; lines 3864-3955 | medium | Lieh Tzu reports to Hu Tzu, who says he showed himself as heaven in dispassionate grandeur and let a little energy run out of his heels. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER VI. / THE GREAT SUPREME. / CHAPTER VII. / HOW TO GOVERN.; lines 3864-3955 | high | The perfect man uses his mind as a mirror: 'It grasps nothing: it refuses nothing. It receives, but does not keep.' | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER VII. / HOW TO GOVERN. / CHAPTER VIII. / JOINED TOES.; lines 3958-4085 | medium | Joined toes, extra fingers, wens, and tumours are described as superfluous additions to nature; the passage analogizes this to adding charity and duty to the human organism and says this is not true Tao. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER VII. / HOW TO GOVERN. / CHAPTER VIII. / JOINED TOES.; lines 4087-4137 | high | The speaker says perfection is found in cultivation of TAO and that cultivators of TAO yield to the natural conditions of things. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER VII. / HOW TO GOVERN. / CHAPTER VIII. / JOINED TOES.; lines 4087-4137 | medium | The speaker says perfection is found in cultivation of TAO and that cultivators of TAO yield to the natural conditions of things. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER VIII. / JOINED TOES. / CHAPTER IX. / HORSES' HOOFS.; lines 4140-4251 | medium | When Sages appear with charity, duty, music, and ceremony, doubt enters the world and the empire becomes divided. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER IX. / HORSES' HOOFS. / CHAPTER X. / OPENING TRUNKS.; lines 4254-4296 | high | Precautions against thieves who open trunks, search bags, or ransack tills consist of securing them with cords, bolts, and locks; the world calls this wit. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER IX. / HORSES' HOOFS. / CHAPTER X. / OPENING TRUNKS.; lines 4254-4296 | medium | Precautions against thieves who open trunks, search bags, or ransack tills consist of securing them with cords, bolts, and locks; the world calls this wit. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER IX. / HORSES' HOOFS. / CHAPTER X. / OPENING TRUNKS.; lines 4254-4296 | medium | In Ch'i, one could see from one town to the next and hear the barking and crowing of dogs and cocks. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | HORSES' HOOFS. / CHAPTER X. / OPENING TRUNKS. / B.C. 481.; lines 4298-4432 | high | The passage asks whether T'ien stole Ch'i and the wisdom-tricks to secure himself, and states that great wit and great wisdom serve and protect strong thieves. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | HERBERT A. GILES / CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466; lines 433-541 | medium | Giles follows consensus, chooses readings harmonious with Chuang Tzŭ's philosophy where opinions differ, and falls back on the "light of nature" where commentators fail; he cites Lin Hsi-chung's precept to interpret Chuang Tzŭ according to Chuang Tzŭ himself. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | HERBERT A. GILES / CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466; lines 433-541 | medium | Chuang Tzŭ is described as long classed as heterodox, reacting against Confucian materialism, using severe language about Confucius, yet admired for beauty and vigour of language. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | HORSES' HOOFS. / CHAPTER X. / OPENING TRUNKS. / B.C. 481.; lines 4434-4508 | medium | A report of a Sage causes people to take provisions, neglect parents and masters, and travel in long lines; rulers' desire for knowledge and neglect of Tao bring imperial confusion. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | HORSES' HOOFS. / CHAPTER X. / OPENING TRUNKS. / B.C. 481.; lines 4434-4508 | medium | Heavenly bodies are dimmed, land and water disturbed, seasons destroyed, creatures altered from nature, simplicity displaced, falsehood exalted, and disputation brings confusion. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4511-4651 | high | The chapter argument states that natural conditions require no artificial aids, and the passage says mankind has been let alone but never successfully governed. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4511-4651 | high | Ts'ui Chü asks Lao Tzŭ how hearts are to be ordered without governing; Lao Tzŭ warns not to interfere with the heart's natural goodness and describes the heart as softened by gentleness, altered like fire or ice under cutting and polishing, unbounded by the Four Seas or sky, and unbindable by bolts or bonds. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4653-4791 | high | The Yellow Emperor first causes charity and duty to interfere with natural goodness; Yao and Shun exhaust themselves feeding the people and framing laws without success. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4653-4791 | high | The passage compares sage wisdom, charity, and duty to fasteners or bolts for restraints, questions whether good figures precede evil ones, and states that abandoning wisdom and knowledge will bring peace. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4653-4791 | medium | The Yellow Emperor, after nineteen years on the throne, visits Kuang Ch'êng Tzŭ on Mount K'ung-t'ung and asks about perfect TAO, harvests, feeding the people, and controlling the Two Powers. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4653-4791 | high | The Yellow Emperor asks how the self may be preserved; Kuang Ch'êng Tzŭ teaches that perfect TAO is mysterious and that seeing nothing, hearing nothing, quieting the soul, and maintaining repose and purity preserve life. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4793-4916 | high | The Yellow Emperor prostrates himself and says Kuang Ch'êng Tzŭ is surely God. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4793-4916 | medium | The Vital Principle says all things should revert to original constitution; without knowledge they will keep simple purity, while knowledge brings divergence; if names and relations are not sought, things flourish of themselves. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4918-5002 | high | Man is not to be managed as a mere thing; those who understand this may wander among the six limits of space and over the continent of earth, free in coming and going. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4918-5002 | medium | The perfect man's body is ordinary; perfect men of old see what is to be seen, while the chosen see what is not to be seen, with spiritual sight beyond natural vision's horizon. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5005-5139 | high | The old empire is described as under the sovereignty of inaction; words, roles, abilities, and viewpoints accord with TAO, and a saying praises rulers with no desires who do nothing while people rest in peace. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5005-5139 | medium | The Yellow Emperor travels north of the Red Lake, ascends K'un-lun, returns south, loses his magic pearl, and fails to find it through Intelligence, Sight, or Speech; finally Nothing gets it. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5141-5293 | high | At Hua, the border-warden greets Yao as a sage and wishes him long life, money, and many sons; Yao rejects each wish with 'Don't!' | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5141-5293 | high | The warden says God gives each person a proper function and describes the true Sage as dwelling like a quail, feeding like a fledgling, traveling like a bird without trace, harmonizing with all things when Tao is present, and cultivating virtue in retirement when Tao is absent. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5141-5293 | high | When Yao is emperor, Poh Ch'êng Tzŭ Kao is one of his vassals; after the empire passes from Yao to Shun and from Shun to the Great Yü, he resigns his fief and becomes an agriculturist. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5141-5293 | high | Tzŭ Kao says that under Yao people acted 'without reward' and 'without punishment,' but now Yü rewards and punishes them, virtue will decline, force will begin, and later troubles will arise. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5141-5293 | medium | By cultivating nature one returns to virtue; perfected virtue makes one 'unconditioned,' and being 'joined with the universe' without awareness is called 'divine virtue' and accordance with eternal fitness. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5295-5422 | high | Lao Tzŭ says handicraft skill wears out body and soul; the hunting-dog and monkey suffer from their powers or cleverness; he then states that self-cultivation is in one's hands and that unconsciousness of personality combines the human and divine. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5295-5422 | high | Chi Ch'ê says the government of the perfect Sage influences the hearts of the people, reforms manners, subdues rebellious minds, and operates according to natural disposition while people remain unconscious of it. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5295-5422 | high | Tzŭ Kung passes through Han-yin, sees an old man drawing water by pitcher from a well into a ditch for a garden, and proposes a wooden well-sweep that would irrigate much more with little labour. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5424-5540 | high | The perfected person aims at TAO, perfects virtue, body, and spiritual part, has no place for success or profit in the heart, acts only by will or wish, and is unaffected by praise or blame. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5542-5631 | medium | A person who knows his folly or error is less deeply mistaken; three travelers may arrive if one errs, but not if two err; the speaker says the world is in error and he cannot guide it though he knows the true path. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XII. / THE UNIVERSE. / CHAPTER XIII. / THE TAO OF GOD.; lines 5634-5761 | high | “When water is still, it is like a mirror” and the sage’s mind in repose becomes “the mirror of the universe.” | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XII. / THE UNIVERSE. / CHAPTER XIII. / THE TAO OF GOD.; lines 5634-5761 | high | “Repose, tranquillity, stillness, inaction” are called “the levels of the universe” and “the ultimate perfection of TAO.” | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XII. / THE UNIVERSE. / CHAPTER XIII. / THE TAO OF GOD.; lines 5634-5761 | medium | The wise ruler’s virtue is modeled on the universe, guided by Tao, occupied in inaction, and by inaction administers the empire with energy to spare. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XII. / THE UNIVERSE. / CHAPTER XIII. / THE TAO OF GOD.; lines 5763-5886 | high | The men of old are untroubled despite knowledge and ability; heaven evolves all things without parturition, earth nourishes without increment, and the wise ruler practices inaction and is likened to heaven and earth. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 585-687 | high | Chuang Tzu chapter 1 is described through examples: the Rukh, cicada, dove, mushroom, P'eng Tsu, fabled tree, wind-rider, and one roaming For-Ever illustrate relative size, space, and time. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 585-687 | high | The passage says Chuang Tzu is an idealist and mystic; cites sayings about ignoring self, action, and reputation; recounts the hermit's refusal of Yao; and describes a divine being on a mysterious mountain. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XII. / THE UNIVERSE. / CHAPTER XIII. / THE TAO OF GOD.; lines 5888-6019 | high | Confucius gives charity and duty toward one's neighbour as his criteria and defines them through rejoicing in all things and universal love without self; Lao Tzu objects to these claims. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XII. / THE UNIVERSE. / CHAPTER XIII. / THE TAO OF GOD.; lines 6021-6083 | high | Books are valued as representing Tao, but books are only words; the thought in words cannot fully be conveyed in words. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XII. / THE UNIVERSE. / CHAPTER XIII. / THE TAO OF GOD.; lines 6021-6083 | high | The Duke studies the words of dead Sages; the wheelwright says they are "only the dregs of the ancients." | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XII. / THE UNIVERSE. / CHAPTER XIII. / THE TAO OF GOD.; lines 6021-6083 | medium | The Duke studies the words of dead Sages; the wheelwright says they are "only the dregs of the ancients." | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6086-6241 | medium | The unnamed speaker asks who causes or directs the turning sky, still earth, pursuing sun and moon, cloud-rain cycle, and shifting wind. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6086-6241 | medium | Wu Han Chao names the Six Influences and Five Virtues, says a ruler in harmony with them rules well, and invokes the Lo book as a source connected with successful rule and complete virtue. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6086-6241 | high | Chuang Tzu says perfect charity does not admit individual love, uses Mount Ming as an analogy of distance, describes true virtue as doing nothing while unknown, lists ethical terms as partial efforts, and concludes that Tao cannot be subdivided. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6086-6241 | high | Chuang Tzu says perfect charity does not admit individual love, uses Mount Ming as an analogy of distance, describes true virtue as doing nothing while unknown, lists ethical terms as partial efforts, and concludes that Tao cannot be subdivided. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6243-6370 | medium | The speaker describes a later music of spontaneity, formless joy, soundless depth, beginning nowhere, resting in void, and scattering in unanticipated chords; the Sage follows the same eternal law. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6243-6370 | high | Shih Chin says a boat is suited to water and a cart to land; ancient and modern times are like water and land, and Chou and Lu like boat and cart. He says Confucius has not learned self-adaptation to externals. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6372-6498 | high | Confucius, age fifty-one, goes south to P'ei to see Lao Tzŭ; he says he has not obtained Tao after seeking it for five years in numbers and twelve years in Yin and Yang. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6372-6498 | high | Lao Tzŭ says Tao could not be presented, imparted, or given, and adds: "Unless there is a suitable endowment within, TAO will not abide." | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6372-6498 | high | Lao Tzŭ compares talk of charity and duty to chaff blinding the eyes and mosquitoes biting at night, then urges keeping the world to its original simplicity and letting Virtue establish itself like the wind. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6372-6498 | medium | After visiting Lao Tzŭ, Confucius is silent for three days, then says: "I saw a Dragon" which showed a body, became colour, rode clouds of heaven, and nourished the two Principles of Creation. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6372-6498 | high | A beautiful distressed woman knits her brows; an ugly village woman imitates her, causing rich people to bar doors and poor people to leave with families; the imitator sees the beauty but not its basis. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6500-6610 | high | Lao Tzu says the Three Kings and Five Rulers governed only in name; their wisdom brought confusion, opposed sun and moon, damaged land and water, subverted seasons, and was more harmful than a hornet's tail. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIV. / THE CIRCLING SKY. / CHAPTER XV. / SELF-CONCEIT.; lines 6613-6755 | high | Self-conceit and assurance lead people to quit society, indulge in tall talk, abuse others, and close their hearts to mundane influences. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XV. / SELF-CONCEIT. / CHAPTER XVI. / EXERCISE OF FACULTIES.; lines 6757-6895 | high | Worldly studies and mundane thoughts are said to fail as means of reverting to original condition or reaching enlightenment. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XV. / SELF-CONCEIT. / CHAPTER XVI. / EXERCISE OF FACULTIES.; lines 6757-6895 | high | "Though the Sages were not to dwell on mountain and in forest, their virtue would still be hidden". | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 689-814 | high | The sage goes beyond ordinary contradictions; from the standpoint of Tao all things are one, while ordinary people see contradiction, multiplicity, and difference. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 689-814 | high | The sage goes beyond ordinary contradictions; from the standpoint of Tao all things are one, while ordinary people see contradiction, multiplicity, and difference. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 689-814 | medium | The sage “blends everything into one harmonious whole” and ignores rank; the universe may pass away, but he flourishes. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 689-814 | high | Heracleitus is presented as teaching a unity of opposing forces, the joining of harmonious and discordant, God as paired opposites, and war as father and lord of all. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVI. / EXERCISE OF FACULTIES. / CHAPTER XVII. / AUTUMN FLOODS.; lines 6898-7025 | high | The Spirit of the River laughs for joy that all earthly beauty is gathered to himself and journeys east downstream until reaching the ocean. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVI. / EXERCISE OF FACULTIES. / CHAPTER XVII. / AUTUMN FLOODS.; lines 6898-7025 | high | "You cannot speak of ocean to a well-frog"; likewise ice to a summer insect or Tao to a pedagogue, because their scope is restricted. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVI. / EXERCISE OF FACULTIES. / CHAPTER XVII. / AUTUMN FLOODS.; lines 6898-7025 | high | The ocean spirit says he gets shape from the universe and vital power from Yin and Yang, and is like "a small stone or a small tree on a vast mountain." | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVI. / EXERCISE OF FACULTIES. / CHAPTER XVII. / AUTUMN FLOODS.; lines 6898-7025 | high | "Dimensions are limitless; time is endless. Conditions are not invariable; terms are not final." | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVI. / EXERCISE OF FACULTIES. / CHAPTER XVII. / AUTUMN FLOODS.; lines 7027-7165 | high | The Spirit of the River asks how extremes are determined; the Spirit of the Ocean replies that from TAO there are no such extremes, and gives examples of relativity including universe/tare-seed, hair-tip/mountain, and east/west. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVI. / EXERCISE OF FACULTIES. / CHAPTER XVII. / AUTUMN FLOODS.; lines 7027-7165 | high | The Spirit of the River asks how extremes are determined; the Spirit of the Ocean replies that from TAO there are no such extremes, and gives examples of relativity including universe/tare-seed, hair-tip/mountain, and east/west. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVI. / EXERCISE OF FACULTIES. / CHAPTER XVII. / AUTUMN FLOODS.; lines 7027-7165 | medium | Examples of a battering-ram, famous horses, a wild cat, and an owl show that different things and creatures have different applications and aptitudes. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVI. / EXERCISE OF FACULTIES. / CHAPTER XVII. / AUTUMN FLOODS.; lines 7027-7165 | high | The Spirit of the Ocean discusses good and evil from opposite points of view and cites Yao, Shun, Kuei, Chih, T'ang, Wu, and Poh Kung to show that abdication or fighting depends on opportunity. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVI. / EXERCISE OF FACULTIES. / CHAPTER XVII. / AUTUMN FLOODS.; lines 7167-7314 | high | The Spirit of the River asks the value of Tao; the Spirit of the Ocean replies that those who understand Tao apprehend eternal principles and are not injured from without. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVI. / EXERCISE OF FACULTIES. / CHAPTER XVII. / AUTUMN FLOODS.; lines 7167-7314 | medium | "The man of perfect virtue cannot be burnt by fire, nor drowned in water, nor hurt by frost or sun, nor torn by wild bird or beast." | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVI. / EXERCISE OF FACULTIES. / CHAPTER XVII. / AUTUMN FLOODS.; lines 7167-7314 | high | A chain is listed: walrus envies centipede, centipede envies snake, snake envies wind, wind envies eye, and eye envies mind, which can comprehend the universe. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVI. / EXERCISE OF FACULTIES. / CHAPTER XVII. / AUTUMN FLOODS.; lines 7167-7314 | medium | When Confucius visits K'uang, the men of Sung are said to surround him closely; a note corrects this to men of Wei. Confucius continues playing and singing to his guitar. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVI. / EXERCISE OF FACULTIES. / CHAPTER XVII. / AUTUMN FLOODS.; lines 7316-7441 | high | Confucius says fate is against his efforts, success depends on the hour, and the sage's courage is to know failure as fate and success as opportunity while remaining fearless. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVI. / EXERCISE OF FACULTIES. / CHAPTER XVII. / AUTUMN FLOODS.; lines 7316-7441 | high | Mou tells of a frog in an old well that boasts of hopping, resting, swimming, plunging into mud, and being unmatched by cockles, crabs, and tadpoles, then invites the turtle of the eastern sea to visit. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVI. / EXERCISE OF FACULTIES. / CHAPTER XVII. / AUTUMN FLOODS.; lines 7316-7441 | medium | The turtle cannot get into the well and describes the eastern sea as beyond a thousand li in breadth or a thousand fathoms in depth, unaffected by flood years under Yü or drought years under T'ang. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVI. / EXERCISE OF FACULTIES. / CHAPTER XVII. / AUTUMN FLOODS.; lines 7316-7441 | high | Mou says trying to understand Chuang Tzu with inadequate knowledge is like a mosquito carrying a mountain, an ant swimming a river, looking at the sky through a tube, or pointing at the earth with an awl; he says Chuang Tzu transcends directions, is engulfed in the unfathomable, begins with chaos, and returns to Tao. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVI. / EXERCISE OF FACULTIES. / CHAPTER XVII. / AUTUMN FLOODS.; lines 7316-7441 | medium | Mou says trying to understand Chuang Tzu with inadequate knowledge is like a mosquito carrying a mountain, an ant swimming a river, looking at the sky through a tube, or pointing at the earth with an awl; he says Chuang Tzu transcends directions, is engulfed in the unfathomable, begins with chaos, and returns to Tao. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVI. / EXERCISE OF FACULTIES. / CHAPTER XVII. / AUTUMN FLOODS.; lines 7316-7441 | high | Chuang Tzu is fishing in the P'u when the prince of Ch'u sends two high officials asking him to take charge of Ch'u's administration. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVI. / EXERCISE OF FACULTIES. / CHAPTER XVII. / AUTUMN FLOODS.; lines 7316-7441 | high | Chuang Tzu continues fishing and asks whether Ch'u's sacred tortoise, dead for three thousand years and kept in a temple chest, would prefer venerated remains or living and wagging its tail in mud; the officials choose life, and Chuang Tzu says he too will wag his tail in mud. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVI. / EXERCISE OF FACULTIES. / CHAPTER XVII. / AUTUMN FLOODS.; lines 7443-7488 | medium | Chuang Tzŭ tells Hui Tzŭ of a southern phoenix-like bird that flies from the south sea to the north sea, alights only on the wu-t'ung tree, eats bamboo fruit, and drinks pure spring water; an owl with a rotten rat carcass screeches at it, and Chuang Tzŭ applies the image to Hui Tzŭ and Liang. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVI. / EXERCISE OF FACULTIES. / CHAPTER XVII. / AUTUMN FLOODS.; lines 7443-7488 | high | Chuang Tzŭ and Hui Tzŭ stroll to the bridge over the Hao, where Chuang Tzŭ observes darting minnows and says this is the pleasure of fishes. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVII. / AUTUMN FLOODS. / CHAPTER XVIII. / PERFECT HAPPINESS.; lines 7491-7622 | high | The chapter opens by asking whether perfect happiness is found on earth and what those who enjoy life do, affect, avoid, accept, reject, like, and dislike. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVII. / AUTUMN FLOODS. / CHAPTER XVIII. / PERFECT HAPPINESS.; lines 7491-7622 | high | Heaven and Earth are described as doing nothing; from their inaction proceed all the modifications and varieties of things. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVII. / AUTUMN FLOODS. / CHAPTER XVIII. / PERFECT HAPPINESS.; lines 7624-7756 | high | Chuang Tzŭ sees a bleached skull, strikes it with his riding whip, asks what human condition led to it, uses it as a pillow, and dreams it appears and speaks. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVII. / AUTUMN FLOODS. / CHAPTER XVIII. / PERFECT HAPPINESS.; lines 7624-7756 | high | Confucius tells of a sea-bird received by the prince of Lu with wine, temple music, and a slaughtered bullock; it is frightened, does not eat or drink, and dies after three days. He contrasts this with bird-appropriate treatment. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVII. / AUTUMN FLOODS. / CHAPTER XVIII. / PERFECT HAPPINESS.; lines 7624-7756 | high | Confucius says water is life to fishes but death to man, and that beings with different constitutions have different likes and dislikes; sages adapt means to ends. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVIII. / PERFECT HAPPINESS. / CHAPTER XIX. / THE SECRET OF LIFE.; lines 7758-7892 | high | Kuan Yin gives examples of not resenting a weapon or tile, then advises developing intelligence from God rather than artificial intelligence, linking the former with virtue and the latter with cunning. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVIII. / PERFECT HAPPINESS. / CHAPTER XIX. / THE SECRET OF LIFE.; lines 7758-7892 | medium | Confucius, traveling to the Ch'u State, sees a hunchback in a forest catching cicadas as if by hand; the hunchback says he has a way and practices balancing two balls in the fifth and sixth moons. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVIII. / PERFECT HAPPINESS. / CHAPTER XIX. / THE SECRET OF LIFE.; lines 7894-8031 | high | The cicada-catcher says balancing balls reduces failures and that his body is motionless like a tree stump while he is conscious only of cicada wings. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVIII. / PERFECT HAPPINESS. / CHAPTER XIX. / THE SECRET OF LIFE.; lines 7894-8031 | high | Yen Yüan describes crossing the Shang-shên rapid with a skillful boatman, who says handling a boat can be learned and that expert rowers row as if the boat were not there. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVIII. / PERFECT HAPPINESS. / CHAPTER XIX. / THE SECRET OF LIFE.; lines 7894-8031 | high | Confucius says a player is steady for counters, nervous when staking a girdle, and witless when staking gold; external importance produces inner lack of resource. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVIII. / PERFECT HAPPINESS. / CHAPTER XIX. / THE SECRET OF LIFE.; lines 7894-8031 | high | Duke Wei asks T'ien K'ai Chih about Chu Hsien's art of life; T'ien reports that keeping life is like keeping sheep by looking out for laggards and whipping them up. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVIII. / PERFECT HAPPINESS. / CHAPTER XIX. / THE SECRET OF LIFE.; lines 7894-8031 | high | Confucius praises neither affecting obscurity nor courting prominence, but unconsciously occupying the happy mean. | 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 |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVIII. / PERFECT HAPPINESS. / CHAPTER XIX. / THE SECRET OF LIFE.; lines 7894-8031 | medium | Duke Huan, hunting with Kuan Chung as charioteer, sees a bogy; Kuan Chung sees nothing, and the duke later becomes delirious and remains indoors for many days. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVIII. / PERFECT HAPPINESS. / CHAPTER XIX. / THE SECRET OF LIFE.; lines 8033-8174 | medium | Huang describes the Wei I as broad as a cart-wheel, long as a shaft, purple-clothed, red-capped, sentient, and respectful at thunder; the Duke recognizes it and recovers from sickness before day's end. The note says apparent external evils originate within. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVIII. / PERFECT HAPPINESS. / CHAPTER XIX. / THE SECRET OF LIFE.; lines 8033-8174 | high | Chi Hsing Tzŭ trains fighting cocks for a prince; after successive ten-day periods he says they are not ready while they still seek foes or react to sounds, shadows, or enemies; after another ten days they ignore crowing, appear wooden, and other cocks run away. The note identifies this as internal concentration. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVIII. / PERFECT HAPPINESS. / CHAPTER XIX. / THE SECRET OF LIFE.; lines 8033-8174 | high | Confucius views the Lü-liang cataract, whose foam reaches far away and which no scaly or finny creature can enter; he sees an old man go in, sends a disciple to save him, and then sees the man emerge about a hundred paces off and sing along the bank. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVIII. / PERFECT HAPPINESS. / CHAPTER XIX. / THE SECRET OF LIFE.; lines 8033-8174 | high | Ch'ing, chief carpenter, makes a musical-instrument stand that seems supernatural; he says he quiets his mind for days, forgets reward, fame, body, and the court, enters a mountain forest, finds a tree containing the required form, sees the stand in his mind, and relates his own capacity to that of the wood. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVIII. / PERFECT HAPPINESS. / CHAPTER XIX. / THE SECRET OF LIFE.; lines 8033-8174 | medium | Tung Yeh Chi displays precise charioteering before Duke Chuang; the Duke orders repeated driving; Yen Ho predicts the horses are about to break down, and they do. Yen Ho explains that Chi made them perform a task to which they were unequal. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 816-909 | high | Heracleitus' fragments are said to belong mostly to logic and metaphysics, while Chuang Tzŭ devotes space to practical teaching and teaches passage from seeming to true. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 816-909 | medium | The chapter's motto is 'Judge not by the appearance'; Ai T'ai To the leper becomes Prime Minister, and Lao Tzŭ judges a mutilated criminal greater than Confucius. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVIII. / PERFECT HAPPINESS. / CHAPTER XIX. / THE SECRET OF LIFE.; lines 8176-8257 | high | Ch'ui draws circles by hand better than with compasses; his fingers naturally fit the work, attention is unnecessary, and his mental faculties remain ONE and unhindered. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVIII. / PERFECT HAPPINESS. / CHAPTER XIX. / THE SECRET OF LIFE.; lines 8176-8257 | medium | Pien Tzŭ says the perfect man is oblivious of physical organisation, beyond sight and hearing, and moves outside the dusty world in the domain of no-affairs; he describes action and influence as not grounded in self-confidence or authority. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVIII. / PERFECT HAPPINESS. / CHAPTER XIX. / THE SECRET OF LIFE.; lines 8176-8257 | medium | Sun Hsiu visits Pien Ch'ing Tzŭ and complains that although he is proper in peace and courageous in trouble, his crops fail, official career fails, and he is outcast; he asks how he offended God. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVIII. / PERFECT HAPPINESS. / CHAPTER XIX. / THE SECRET OF LIFE.; lines 8176-8257 | high | Pien Tzŭ tells of a bird outside Lu: the prince kills an ox and plays Chiu Shao to entertain it, but the bird is timid and dazed; Pien says a bird should be placed in forest, river or lake, and plain. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVIII. / PERFECT HAPPINESS. / CHAPTER XIX. / THE SECRET OF LIFE.; lines 8176-8257 | high | After Sun Hsiu leaves, Pien Tzŭ sighs and fears that speaking of the perfect man may have startled him into doubt; a disciple argues that right would not be moved by wrong, and wrong brought doubt already. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8260-8392 | high | Chuang Tzu travels over a mountain, sees a huge leafy tree, and learns from a woodsman that it is not taken because it is of no use. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8260-8392 | high | Chuang Tzu says he rests halfway between the alternatives; if charioted upon Tao and floating above mortality, such troubles would not arise. He names this as the method of Shên Nung and Huang Ti. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8260-8392 | high | I Liao describes foxes and leopards hiding cautiously in mountain forests but still suffering nets and traps because their skins cause their trouble. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8260-8392 | medium | In Nan-yüeh is Established-Virtue, where people are simple, honest, unselfish, without passions, giving without return, not conscious of obligations or etiquette, and acting in the way of the wise. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8394-8532 | high | Parable of a river collision: an empty boat provokes no anger, an occupied boat provokes anger, and the lesson is that one who roams empty through life cannot be injured. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8394-8532 | high | Pei Kung Shê raises contributions for bells, builds an altar outside the city gate, completes the bell-chime, and explains that he allowed people to come, go, give, or withhold without coercive management. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8394-8532 | high | Confucius is trapped between Ch'ên and Ts'ai for seven days without food; Jen visits and describes i-êrh birds that live communally and noncompetitively, remaining at peace and avoiding harm. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8394-8532 | high | Jen says straight trees are felled first and sweet wells exhausted soonest, criticizes Confucius' display of knowledge and fame, and praises hidden, purposeless action not seeking merit or fame. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8394-8532 | medium | Jen says straight trees are felled first and sweet wells exhausted soonest, criticizes Confucius' display of knowledge and fame, and praises hidden, purposeless action not seeking merit or fame. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8394-8532 | medium | Tzŭ Sang Hu recounts Lin Hui fleeing Kuo, casting aside valuable regalia and carrying his child; Lin Hui says the regalia involved money, while the child was from God. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8394-8532 | medium | Tzŭ Sang Hu says the superior man's friendship is negative like water, while the mean man's friendship is full-flavoured like wine and comes to nothing. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8534-8676 | medium | Confucius obeys, goes home, ends his studies, casts aside books, and is no longer saluted as teacher, though his love for his disciples deepens. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8534-8676 | high | Sang Hu reports Shun’s dying command to the Great Yü: act according to the body, speak according to feelings, and thereby avoid outward embellishment and need. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8534-8676 | high | Chuang Tzŭ, wearing patched clothes and old shoes, visits the prince of Wei, who comments on his appearance; Chuang Tzŭ replies that this is poverty, not misery, and that a man with TAO cannot be miserable. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8534-8676 | high | Chuang Tzŭ compares an ape moving freely in a large tree with the same ape fearful in a bramble bush, then applies this to living under foolish sovereigns and wicked ministers, citing Pi Kan’s disembowelment. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8534-8676 | high | Confucius, hemmed in between Ch'ên and Ts'ai and without food for seven days, holds dry wood and a dry stick while singing a ballad; the sound is harsh but suits the audience’s feelings. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8534-8676 | high | Confucius explains to Yen Hui that hunger, thirst, cold, and heat are natural fetters, that rank and power are external human benefits, and that the swallow wisely avoids unfit places while dwelling among humans where it finds its abode. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8534-8676 | high | Chuang Tzŭ sees a strange southern bird alight in a chestnut grove, approaches with a cross-bow, and observes a cicada seized by a mantis, which is then seized by the bird; the bird’s pursuit caused it to forget its own nature. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8678-8730 | high | Chuang Tzŭ sighs that creatures injure one another, that loss follows pursuit of gain, and the note adds that those who prey on others are preyed upon in turn. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8678-8730 | high | Chuang Tzŭ says he kept his physical frame but lost sight of his real self; he compares this to gazing at muddy water and losing sight of the clear abyss, and cites the teaching to follow the customs of the world. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8678-8730 | high | The innkeeper has two concubines, one beautiful and one ugly; he loves the ugly one and hates the beautiful one. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES. / CHAPTER XXI.; lines 8733-8884 | high | T'ien Tzŭ Fang names Tung Kuo Shun Tzŭ as his tutor, calls him perfect, says he is in appearance a man and in reality God, and says by a mere look he corrects those without TAO. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES. / CHAPTER XXI.; lines 8733-8884 | high | T'ien Tzŭ Fang names Tung Kuo Shun Tzŭ as his tutor, calls him perfect, says he is in appearance a man and in reality God, and says by a mere look he corrects those without TAO. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES. / CHAPTER XXI.; lines 8733-8884 | high | Yen Yüan says he can follow Confucius walking, trotting, galloping, speaking, arguing, and preaching TAO, but when Confucius dashes beyond mortality he can only stare behind; he adds that Confucius makes people believe without speaking and love without striving. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES. / CHAPTER XXI.; lines 8886-9028 | high | Confucius visits Lao Tzŭ, who has washed his head and appears like a lifeless body or dry wood; Lao Tzŭ says he was wandering in the unborn. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES. / CHAPTER XXI.; lines 8886-9028 | high | Chuang Tzŭ tells Duke Ai that many robe-wearers are not necessarily scholars with Tao; he suggests a death penalty for wearing robes without Tao, and after five days almost no one in Lu dares wear scholarly robes. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES. / CHAPTER XXI.; lines 8886-9028 | medium | Po Li Ch'i rejects the charms of rank and power, feeds cattle, and is entrusted with administration by Duke Mu; Shun cares nothing for life or death and can influence men's hearts. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES. / CHAPTER XXI.; lines 9030-9184 | medium | Prince Yüan of Sung wants a map; officials prepare brushes and ink; one man arrives late, leaves, is found bare-backed at home, and is called a true artist by the Prince. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES. / CHAPTER XXI.; lines 9030-9184 | high | The old man of Tsang is entrusted with administration, changes no statutes, issues no unjust regulations, produces social order, is appointed Grand Tutor, and then silently leaves and disappears after being asked about rule over the empire. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES. / CHAPTER XXI.; lines 9030-9184 | high | Chien Wu asks Sun Shu Ao how he remains calm after being called to and dismissed from office three times; Sun Shu Ao says getting and losing office are outside his own self. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 911-1006 | medium | "The perfect man employs his mind as a mirror. It grasps nothing, it refuses nothing. It receives but does not keep." | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES. / CHAPTER XXI.; lines 9186-9215 | medium | "The destruction of the Fan State ... did not suffice to injure my existence." | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9218-9361 | high | Knowledge travels north across the Black Water and over the Dark-Steep Mountain, meets Do-nothing Say-nothing, and asks by what thoughts, resting, following, or pursuing TAO may be known, approached, and attained. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9218-9361 | high | Do-nothing Say-nothing returns no answer; the narrator says he did not refrain from answering but could not answer. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9218-9361 | high | “By no thoughts, by no cogitations, TAO may be known. By resting in nothing, by according in nothing, TAO may be approached. By following nothing, by pursuing nothing, TAO may be attained.” | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9218-9361 | medium | The Yellow Emperor says life follows death, death begins life, human life results from convergence of vital fluid, and dispersion is death. He says all things are ONE, corruption becomes animation, animation becomes corruption, and Sages venerate ONE. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9218-9361 | high | The universe is beautiful but says nothing; the four seasons follow fixed law but are not heard; creation rests on principles but does not speak. The true Sage stands on the universe's beauty, pierces created principles, and does nothing beyond gazing at the universe. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9218-9361 | medium | Man's intellect cannot reach the root. The six cardinal points are included in TAO, an autumn spikelet carries TAO, nothing rises and falls without persisting in some way, and the Yin, Yang, and four seasons keep proper order. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9363-9514 | high | Yeh Ch'üeh asks P'i I about TAO; P'i I says to control the body, concentrate on ONE, keep back knowledge, and become aimless as a new-born calf. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9516-9660 | high | The passage says manifested TAO has no objective value, silence is better than argument, TAO cannot be translated into speech, and this is called great attainment. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9516-9660 | high | Tung Kuo Tzŭ asks where TAO is; Chuang Tzŭ says it is nowhere absent and names the ant, tare, potsherd, and ordure. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9516-9660 | high | Empyrean asks Without-end and Inaction whether they know TAO; No-beginning says not knowing is profound and internal, while knowing is shallow and external. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9516-9660 | medium | Light asks Nothing whether it exists, receives no answer, watches for its appearance, and cannot see, hear, or seize it; Light then exclaims that he can get to be nothing before the supplied text breaks off. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9662-9787 | medium | An eighty-year-old sword-forger for the Minister of War never slips; asked whether this is skill or method, he replies that it is concentration and that he noticed nothing not a sword. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9662-9787 | high | Jen Ch'iu asks whether one can know about the time before the universe; Confucius replies that time was of old as it is now and later says there is no past, present, beginning, or end. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9662-9787 | high | Yen Yüan asks about living without eagerness to conform or effort to adapt; Confucius contrasts ancient and present modification and advises external modification with internal constancy. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9662-9787 | medium | The perfect Sage, in relation to the external world, injures nothing and is not injured by anything; only such a one can conform and adapt. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9662-9787 | high | "Alas! the life of man is but as a stoppage at an inn." | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 9790-9926 | high | Kêng Sang Ch'u, Lao Tzŭ's disciple who attained his master's TAO, lives north on the Wei-lei Mountains; he dismisses clever or conventionally charitable attendants, keeps the useless and incompetent, and after three years Wei-lei is greatly benefited. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 9790-9926 | high | A local inhabitant says Kêng Sang Ch'u should be prayed to as to spirits and honored as a tutelary god; Kêng Sang Ch'u hears this and turns south toward Lao Tzŭ's abode in shame. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 9790-9926 | high | Nan Yung Ch'u asks what one of his age should do to attain this; Kêng Sang Ch'u answers that he should preserve his form complete, keep vitality secure, and admit no anxious thoughts for three years. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 9790-9926 | high | Kêng Sang Ch'u speaks of wasps unable to transform huge caterpillars and bantams unable to hatch goose eggs; he says his talents are small-scale and tells Nan Yung Ch'u to go south to Lao Tzŭ. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 9790-9926 | medium | Kêng Sang Ch'u speaks of wasps unable to transform huge caterpillars and bantams unable to hatch goose eggs; he says his talents are small-scale and tells Nan Yung Ch'u to go south to Lao Tzŭ. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | Chuang Tzu: Mystic, Moralist, and Social Reformer / TRANSLATED FROM THE CHINESE / HERBERT A. GILES / CHAPTER I--TRANSCENDENTAL BLISS 1; lines 98-162 | low | The table includes the titles “The Secret of Life” and “Knowledge Travels North.” | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 9928-10060 | high | Nan Yung says that if he does not know he is called a fool, if he knows he injures himself, and similarly describes dilemmas involving charity and duty before asking advice through his connection with Kêng Sang. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 9928-10060 | high | Lao Tzŭ says he recognized Nan Yung's problem, calls him confused like a child that has lost its parents, compares him to someone trying to fathom the sea with a pole, and says he is astray while struggling back to his natural self. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 9928-10060 | high | Lao Tzŭ asks whether Nan Yung has cleansed himself and teaches that external disturbances require closing channels to the mind, internal disturbances require closing entrances from without, and combined disturbances prevent holding fast to Tao. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 9928-10060 | medium | Lao Tzŭ says the constant are sought after by men and assisted by God; he also says study concerns what cannot be learnt, practice what cannot be accomplished, discussion what cannot be proved, knowledge should stop at the unknowable, and those who do not follow this will be destroyed by God. | record |
| Sufi | The Confessions of Al Ghazzali | THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 1006-1095 | high | In Syria he remains two years in retirement, meditation, devout exercises, self-improvement, discipline, and heart-purification by Sufi prayer; he lives solitarily in the Mosque of Damascus and spends days on the minaret behind a closed door. | record |
| Sufi | The Confessions of Al Ghazzali | THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 1006-1095 | medium | The passage says saintly miracles are early prophetic manifestations and cites Muhammad’s retirement to Mount Hira for intense prayer and meditation before receiving his commission, while Arabs said he had become enamoured of God. | record |
| Sufi | The Confessions of Al Ghazzali | WISDOM OF THE EAST / BY CLAUD FIELD, M.A. / CONTENTS / INTRODUCTION 7; lines 106-128 | medium | “Ghazzali’s Search for Truth” | record |
| Sufi | The Confessions of Al Ghazzali | WISDOM OF THE EAST / BY CLAUD FIELD, M.A. / CONTENTS / INTRODUCTION 7; lines 106-128 | medium | A contents entry names “The Reality of Inspiration” and states its importance for the human race. | record |
| Sufi | The Confessions of Al Ghazzali | THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 1097-1124 | medium | The passage distinguishes certitude from proofs as knowledge, passing into the state as transport, and believing transmitted experience as faith; it cites the Qur'an on ranks of believers and those given knowledge. | record |
| Sufi | The Confessions of Al Ghazzali | THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 1097-1124 | medium | The narrator says that, among convictions owed to the practice of the Sufi rule, he has knowledge of the true nature of inspiration and will explain it in detail. | record |
| Sufi | The Confessions of Al Ghazzali | THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM / THE REALITY OF INSPIRATION: ITS IMPORTANCE FOR THE HUMAN RACE; lines 1127-1217 | medium | The passage describes the human substance at creation as a simple monad, without knowledge of created worlds, and says knowledge comes through perceptions. | record |
| Sufi | The Confessions of Al Ghazzali | THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM / THE REALITY OF INSPIRATION: ITS IMPORTANCE FOR THE HUMAN RACE; lines 1127-1217 | high | “inspiration is a special state in which the inner eye discovers, revealed by a celestial light, mysteries out of the reach of reason.” | record |
| Sufi | The Confessions of Al Ghazzali | THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM / THE REALITY OF INSPIRATION: ITS IMPORTANCE FOR THE HUMAN RACE; lines 1127-1217 | medium | God gives humans a glimpse of inspiration in sleep, where invisible things are perceived clearly or under allegory; a person without dream experience would deny such perception during sensory suspension. | record |
| Sufi | The Confessions of Al Ghazzali | THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM / THE REALITY OF INSPIRATION: ITS IMPORTANCE FOR THE HUMAN RACE; lines 1219-1307 | medium | Certitude about a prophet’s inspiration comes through ocular evidence or reliable tradition, study of the Koran and traditions, recognition of Muhammed as greatest of prophets, and repeated experiential verification of sayings about God’s guidance and protection. | record |
| Sufi | The Confessions of Al Ghazzali | THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM / THE REALITY OF INSPIRATION: ITS IMPORTANCE FOR THE HUMAN RACE; lines 1219-1307 | high | A transport permitting people to see and, so to speak, handle truth is said to be known only to the Sufis. | record |
| Sufi | The Confessions of Al Ghazzali | THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM / THE REALITY OF INSPIRATION: ITS IMPORTANCE FOR THE HUMAN RACE; lines 1219-1307 | medium | Those who reduce the Prophet to a sage are said to deny inspiration; belief in the Prophet requires admitting a sphere above intelligence revealed to inner vision, with dreams offered as an example of invisible secrets revealed while senses are suspended. | record |
| Sufi | The Confessions of Al Ghazzali | THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM / THE REALITY OF INSPIRATION: ITS IMPORTANCE FOR THE HUMAN RACE; lines 1309-1353 | medium | A simple and ignorant person is told that a learned man may regard knowledge as a viaticum for the next life that can plead for him, while the ignorant person who neglects practice will have nothing to plead in his favor. | record |
| Sufi | The Confessions of Al Ghazzali | THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM / THE REALITY OF INSPIRATION: ITS IMPORTANCE FOR THE HUMAN RACE; lines 1309-1353 | high | The true explanation says that real knowledge shows sin as deadly poison and the other world as superior; this knowledge is not derived from ordinary human diligence, while worldly knowledge can harden a sinner against God. | record |
| Sufi | The Confessions of Al Ghazzali | BY CLAUD FIELD, M.A. / CONTENTS / INTRODUCTION 7 / EDITORIAL NOTE; lines 131-148 | low | The editors state that deeper knowledge of Oriental ideals and philosophy may help revive charity toward nations of another creed and colour. | record |
| Sufi | The Confessions of Al Ghazzali | FOOTNOTES / THE ORIENT LIBRARY / THE WISDOM OF THE EAST SERIES / WISDOM OF THE EAST SERIES; lines 1420-1546 | medium | Catalog entries list Wisdom of the East Series titles, contributors, subjects, and prices, covering several Asian and Middle Eastern religious, philosophical, and literary traditions. | record |
| Sufi | The Confessions of Al Ghazzali | EDITORIAL NOTE / NORTHBROOK SOCIETY, 185 PICCADILLY, W. / INTRODUCTION / BIRTH OF GHAZZALI; lines 150-224 | high | The treatise is described as a history of Al Ghazzali’s mind in pursuit of truth, compared editorially with Newman’s Grammar of Assent and Bunyan’s Grace Abounding, and called a specimen of Eastern autobiography. | record |
| Sufi | The Confessions of Al Ghazzali | EDITORIAL NOTE / NORTHBROOK SOCIETY, 185 PICCADILLY, W. / INTRODUCTION / BIRTH OF GHAZZALI; lines 150-224 | medium | “not by systematic reasoning and accumulation of proofs, but by a flash of light which God sent into my soul” | record |
| Sufi | The Confessions of Al Ghazzali | EDITORIAL NOTE / NORTHBROOK SOCIETY, 185 PICCADILLY, W. / INTRODUCTION / BIRTH OF GHAZZALI; lines 150-224 | medium | Al Ghazzali’s great service to the Sufis is described as providing metaphysical terminology derived from Plotinus and giving them a secure position in the Church of Islam. | record |
| Sufi | The Confessions of Al Ghazzali | THE ORIENT LIBRARY / THE WISDOM OF THE EAST SERIES / WISDOM OF THE EAST SERIES / SOME OPINIONS OF THE PRESS; lines 1548-1586 | low | “This Series is published to help in the process of renewing the spiritual and moral life of the West.” | record |
| Sufi | The Confessions of Al Ghazzali | INTRODUCTION / BIRTH OF GHAZZALI / C. F. / THE CONFESSIONS OF AL GHAZZALI; lines 226-323 | high | The brother asks Ghazzali to expound religious sciences, doctrines, his experiences among sects, his relation to theology, Ta’limites, philosophy, Sufism, and his teaching posts; he invokes God’s help and protection in answering. | record |
| Sufi | The Confessions of Al Ghazzali | INTRODUCTION / BIRTH OF GHAZZALI / C. F. / THE CONFESSIONS OF AL GHAZZALI; lines 226-323 | medium | Ghazzali resolves first to identify the bases of certitude and defines certitude as clear and complete knowledge leaving no room for doubt, error, or conjecture. | record |
| Sufi | The Confessions of Al Ghazzali | BIRTH OF GHAZZALI / C. F. / THE CONFESSIONS OF AL GHAZZALI / THE SUBTERFUGES OF THE SOPHISTS; lines 326-423 | high | The speaker reviews his knowledge, finds certainty only in sense-perceptions and necessary principles, and questions whether trust in them is free from illusion or doubt. | record |
| Sufi | The Confessions of Al Ghazzali | BIRTH OF GHAZZALI / C. F. / THE CONFESSIONS OF AL GHAZZALI / THE SUBTERFUGES OF THE SOPHISTS; lines 326-423 | high | God heals the mental malady; the speaker's mind recovers sanity and equilibrium, and he attributes deliverance to a light God caused to enter his heart rather than to formal proofs. | record |
| Sufi | The Confessions of Al Ghazzali | BIRTH OF GHAZZALI / C. F. / THE CONFESSIONS OF AL GHAZZALI / THE SUBTERFUGES OF THE SOPHISTS; lines 326-423 | medium | The possible higher condition is compared to Sufi ecstasy, described as suspension of sense-perceptions and visions beyond intellect; death is also considered through sayings about waking from sleep and the veil removed from the eyes. | record |
| Sufi | The Confessions of Al Ghazzali | C. F. / THE CONFESSIONS OF AL GHAZZALI / THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH; lines 425-457 | high | The narrator says his object is to make others understand the earnest search for truth, and discusses primary assumptions as always present but elusive when sought. | record |
| Sufi | The Confessions of Al Ghazzali | THE CONFESSIONS OF AL GHAZZALI / THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS; lines 460-561 | medium | The narrator begins with theological science, studies authorities, writes treatises, and says it preserves orthodox belief but cannot bring him to the desired goal. | record |
| Sufi | The Confessions of Al Ghazzali | THE CONFESSIONS OF AL GHAZZALI / THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS; lines 460-561 | medium | God reveals true belief through His Apostle; Satan suggests contrary principles to innovators; God raises theologians to defend orthodoxy and unveil heretical devices. | record |
| Sufi | The Confessions of Al Ghazzali | THE CONFESSIONS OF AL GHAZZALI / THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS; lines 563-610 | high | Naturalists study nature, animal and vegetable phenomena, and anatomy; the wonders of living bodies are said to compel recognition of a wise Creator and divine wisdom. | record |
| Sufi | The Confessions of Al Ghazzali | THE CONFESSIONS OF AL GHAZZALI / THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS; lines 563-610 | medium | Naturalists study nature, animal and vegetable phenomena, and anatomy; the wonders of living bodies are said to compel recognition of a wise Creator and divine wisdom. | record |
| Sufi | The Confessions of Al Ghazzali | THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES; lines 613-696 | medium | Mathematics comprises calculation, geometry, and cosmography; it has no direct connection with religious sciences and rests on proofs that cannot be refuted once understood. | record |
| Sufi | The Confessions of Al Ghazzali | THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES; lines 613-696 | medium | A sincere but ignorant Muslim defender of religion rejects exact sciences, including theories of solar and lunar eclipses, in the name of religion. | record |
| Sufi | The Confessions of Al Ghazzali | THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES; lines 698-792 | high | Moral philosophy defines attributes and qualities of the soul and how to moderate and control them; the passage says this system was borrowed from the Sufis. | record |
| Sufi | The Confessions of Al Ghazzali | THE CONFESSIONS OF AL GHAZZALI / SAYINGS OF MUHAMMED. / WISDOM OF THE EAST / BY CLAUD FIELD, M.A.; lines 70-103 | medium | “He who knows himself knows God.” / “SAYINGS OF MUHAMMED.” | record |
| Sufi | The Confessions of Al Ghazzali | THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES; lines 794-869 | high | A narrow-minded man rejects doctrines because they come from philosophers or Christians; the passage says truth does not cease to be true because found among them. | record |
| Sufi | The Confessions of Al Ghazzali | THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES; lines 794-869 | high | The passage compares extracting truth from errors to gold in the earth and to a skilled assayer separating good coins from bad in a false coiner's purse. | record |
| Sufi | The Confessions of Al Ghazzali | THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES; lines 794-869 | medium | The unskilled swimmer is kept from the seashore, the child from serpents, but not the expert diver or charmer. | record |
| Sufi | The Confessions of Al Ghazzali | THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES; lines 794-869 | medium | The passage compares extracting truth from errors to gold in the earth and to a skilled assayer separating good coins from bad in a false coiner's purse. | record |
| Sufi | The Confessions of Al Ghazzali | THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES; lines 871-909 | high | The snake-charmer, after separating antidote from venom and destroying the venom, should not withhold the antidote from those who need it; the learned person should act similarly. | record |
| Sufi | The Confessions of Al Ghazzali | THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES; lines 871-909 | medium | The snake-charmer, after separating antidote from venom and destroying the venom, should not withhold the antidote from those who need it; the learned person should act similarly. | 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 | At the close of the six months, the narrator says his will yields to destiny and God causes an impediment that chains his tongue and prevents him from lecturing, even though he wishes to teach for his pupils. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE DISHONEST FRIEND / THE MOUSE AND THE FARMER / THE TALKATIVE TORTOISE / THE MONKEYS AND THE GARDENER; lines 1044-1127 | high | The gardener asks, “Will you water my garden while I am away?” and the monkeys cry, “Oh yes, yes, yes!” | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE DISHONEST FRIEND / THE MOUSE AND THE FARMER / THE TALKATIVE TORTOISE / THE MONKEYS AND THE GARDENER; lines 1044-1127 | high | The Monkey chief says each plant should get just enough water and proposes “to see how long the roots are.” | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE DISHONEST FRIEND / THE MOUSE AND THE FARMER / THE TALKATIVE TORTOISE / THE MONKEYS AND THE GARDENER; lines 1044-1127 | high | The master says the gardener “ought to have known better than to put monkeys in charge of a garden” and sends him away. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE MOUSE AND THE FARMER / THE TALKATIVE TORTOISE / THE MONKEYS AND THE GARDENER / THE GOBLIN AND THE SNEEZE; lines 1130-1199 | high | The son sees the goblin, guesses the truth, and says, “God bless you, father! ... may you live a hundred years!” | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE MOUSE AND THE FARMER / THE TALKATIVE TORTOISE / THE MONKEYS AND THE GARDENER / THE GOBLIN AND THE SNEEZE; lines 1130-1199 | medium | The son talks to the goblin, shows him the cruelty of eating men, and persuades him to become vegetarian, follow him, and serve as an errand-boy. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE TALKATIVE TORTOISE / THE MONKEYS AND THE GARDENER / THE GOBLIN AND THE SNEEZE / THE GRATEFUL BEASTS AND THE UNGRATEFUL PRINCE; lines 1202-1311 | medium | The hermit decides to test the promises and visits the city; the prince, now king, calls him a robber and orders him flogged and impaled. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE TALKATIVE TORTOISE / THE MONKEYS AND THE GARDENER / THE GOBLIN AND THE SNEEZE / THE GRATEFUL BEASTS AND THE UNGRATEFUL PRINCE; lines 1313-1333 | medium | After death they all go to heaven, including the Snake, Rat, and Parrot, because the animals overcame love of money and gave it away in gratitude for the Hermit's kindness. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE MONKEYS AND THE GARDENER / THE GOBLIN AND THE SNEEZE / THE GRATEFUL BEASTS AND THE UNGRATEFUL PRINCE / THE GOBLIN IN THE POOL; lines 1336-1394 | medium | The clever King of the Monkeys notices many footprints going down to the water and none coming away, and warns his monkeys not to go near the pool. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE MONKEYS AND THE GARDENER / THE GOBLIN AND THE SNEEZE / THE GRATEFUL BEASTS AND THE UNGRATEFUL PRINCE / THE GOBLIN IN THE POOL; lines 1336-1394 | medium | The man pulls up a long reed from the bank, cuts off its ends, puts one end in the water, and sucks water through it into his mouth. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE GOBLIN AND THE SNEEZE / THE GRATEFUL BEASTS AND THE UNGRATEFUL PRINCE / THE GOBLIN IN THE POOL / THE FOOLISH FARMER AND THE KING; lines 1397-1486 | medium | The king laughs, sees there must be a mistake, and jokes about there being plenty of oxen at home. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE GOBLIN IN THE POOL / THE FOOLISH FARMER AND THE KING / THE PIOUS WOLF / BIRDS OF A FEATHER; lines 1532-1602 | high | When Chestnut and Strongjaw are released, they ignore the rest of the horses, approach one another, rub noses, lick each other, and become friends. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE GOBLIN IN THE POOL / THE FOOLISH FARMER AND THE KING / THE PIOUS WOLF / BIRDS OF A FEATHER; lines 1532-1602 | medium | The King and dealer are puzzled; the King pays a good price and also pays for the earlier horses after recognizing that his trick was found out. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE FOOLISH FARMER AND THE KING / THE PIOUS WOLF / BIRDS OF A FEATHER / SPEND A POUND TO WIN A PENNY; lines 1605-1645 | high | One pea falls; the monkey cries over it, and while he does so, peas fall from his mouth and hands without his noticing. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE FOOLISH FARMER AND THE KING / THE PIOUS WOLF / BIRDS OF A FEATHER / SPEND A POUND TO WIN A PENNY; lines 1605-1645 | high | The monkey thinks he has found dinner, descends when the people turn away, fills his mouth and both hands with peas, and climbs back to his perch. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE FOOLISH FARMER AND THE KING / THE PIOUS WOLF / BIRDS OF A FEATHER / SPEND A POUND TO WIN A PENNY; lines 1605-1645 | medium | People steam peas under a tree to feed horses; a monkey sits in the branches watching. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE PIOUS WOLF / BIRDS OF A FEATHER / SPEND A POUND TO WIN A PENNY / THE CUNNING CRANE AND THE CRAB; lines 1648-1775 | medium | The crab asks how he will be carried, rejects relying only on the crane’s beak, and says he will hold the crane’s neck with his claws; the crane agrees. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | BIRDS OF A FEATHER / SPEND A POUND TO WIN A PENNY / THE CUNNING CRANE AND THE CRAB / UNION IS STRENGTH; lines 1778-1840 | high | A clever quail tells the others to put their heads through the net meshes and fly together at a word. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | BIRDS OF A FEATHER / SPEND A POUND TO WIN A PENNY / THE CUNNING CRANE AND THE CRAB / UNION IS STRENGTH; lines 1778-1840 | high | The fowler keeps trying because he thinks the quails will sooner or later quarrel, allowing him to catch them. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | BIRDS OF A FEATHER / SPEND A POUND TO WIN A PENNY / THE CUNNING CRANE AND THE CRAB / UNION IS STRENGTH; lines 1778-1840 | medium | A clever quail tells the others to put their heads through the net meshes and fly together at a word. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | SPEND A POUND TO WIN A PENNY / THE CUNNING CRANE AND THE CRAB / UNION IS STRENGTH / SILENCE IS GOLDEN; lines 1843-1879 | high | A lion mates with a she-jackal and they have a cub who looks like a lion in form and color but takes after his mother in voice; while silent, he would be taken for a lion. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | SPEND A POUND TO WIN A PENNY / THE CUNNING CRANE AND THE CRAB / UNION IS STRENGTH / SILENCE IS GOLDEN; lines 1843-1879 | high | "So don't try it, but keep quiet, / Yours is not a lion's roar." | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | UNION IS STRENGTH / SILENCE IS GOLDEN / THE GREAT YELLOW KING AND HIS PORTER / THE QUAIL AND THE FALCON; lines 1932-1986 | high | The quail says its own ground is "A ploughed field full of clods." | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | UNION IS STRENGTH / SILENCE IS GOLDEN / THE GREAT YELLOW KING AND HIS PORTER / THE QUAIL AND THE FALCON; lines 1932-1986 | high | The quail leaves the farm for the forest fringe to seek food. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | UNION IS STRENGTH / SILENCE IS GOLDEN / THE GREAT YELLOW KING AND HIS PORTER / THE QUAIL AND THE FALCON; lines 1932-1986 | high | The falcon dismisses the usefulness of clods, releases the quail, and follows it back to the farm. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | SILENCE IS GOLDEN / THE GREAT YELLOW KING AND HIS PORTER / THE QUAIL AND THE FALCON / PRIDE MUST HAVE A FALL; lines 1989-2105 | high | Streaky fancies himself because he is different from the crows, larger, loud-voiced, and streaked; the crows regard him as wonderful. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | SILENCE IS GOLDEN / THE GREAT YELLOW KING AND HIS PORTER / THE QUAIL AND THE FALCON / PRIDE MUST HAVE A FALL; lines 1989-2105 | high | The geese find a strong stick, each takes an end in his mouth, and Streaky perches in the middle as they fly off. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | SILENCE IS GOLDEN / THE GREAT YELLOW KING AND HIS PORTER / THE QUAIL AND THE FALCON / PRIDE MUST HAVE A FALL; lines 1989-2105 | medium | The King Goose visits the crow colony at a dust-heap outside the city gate, where the crows feed on offal and dead bodies. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE GREAT YELLOW KING AND HIS PORTER / THE QUAIL AND THE FALCON / PRIDE MUST HAVE A FALL / THE BOLD BEGGAR; lines 2108-2152 | medium | A man who wants a taste of the king's food runs toward the watching crowd shouting 'News!', gains access, and falls before the king as if faint with hunger. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE QUAIL AND THE FALCON / PRIDE MUST HAVE A FALL / THE BOLD BEGGAR / THE JACKAL WOULD A-WOOING GO; lines 2155-2265 | medium | The second brother hears the same tale, goes off growling, leaps, cracks his head against the crystal wall, and dies beside his brother. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | WARNING / CONTENTS / THE GIANT CRAB / THE HYPOCRITICAL CAT; lines 223-284 | high | The chief of the rats notices the troop is smaller, misses familiar faces, and suspects that the pious cat may know more than he admits. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | PRIDE MUST HAVE A FALL / THE BOLD BEGGAR / THE JACKAL WOULD A-WOOING GO / THE LION AND THE BOAR; lines 2268-2355 | high | The boar loses his conceit, and an old wise boar advises him to roll in mud because lions are clean beasts and dislike dirt. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE BOLD BEGGAR / THE JACKAL WOULD A-WOOING GO / THE LION AND THE BOAR / THE GOBLIN CITY; lines 2358-2435 | medium | The captain tells his mates; some believe him and agree to look for escape, while others think he dreamed it. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE JACKAL WOULD A-WOOING GO / THE LION AND THE BOAR / THE GOBLIN CITY / LACKNOSE; lines 2438-2518 | high | The third boy, described as honest, approaches modestly and recites that cut noses do not grow again, then asks honestly for a posy. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE LION AND THE BOAR / THE GOBLIN CITY / LACKNOSE / THE KING'S LESSON; lines 2521-2635 | high | Godfrey wonders whether he is as good as people say and asks people in palace and city to tell him his faults, but receives only praise. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE LION AND THE BOAR / THE GOBLIN CITY / LACKNOSE / THE KING'S LESSON; lines 2521-2635 | high | In a narrow lane sunk between steep banks, Godfrey’s carriage meets another carriage carrying the king of the next country, who is also travelling in disguise to learn public opinion; neither carriage gives way at first. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE LION AND THE BOAR / THE GOBLIN CITY / LACKNOSE / THE KING'S LESSON; lines 2521-2635 | high | Godfrey’s driver says: “He conquers wrath by mildness, the bad with goodness sways, / By gifts the miser vanquishes and lies with truth repays.” | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE LION AND THE BOAR / THE GOBLIN CITY / LACKNOSE / THE KING'S LESSON; lines 2521-2635 | medium | The other driver admits Godfrey’s master is better; the other king gets out, the horses are loosened, and the carriage is pulled up the slope. Godfrey gives advice, both kings say goodbye, return home, and rule well until death. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | CONTENTS / THE GIANT CRAB / THE HYPOCRITICAL CAT / THE CROCODILE AND THE MONKEY; lines 287-410 | high | During the crossing, the crocodile sinks and tells the monkey that his wife wants the monkey’s heart to eat. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE GIANT CRAB / THE HYPOCRITICAL CAT / THE CROCODILE AND THE MONKEY / THE AXE, THE DRUM, THE BOWL, AND THE DIAMOND; lines 413-505 | medium | The man tests whether the diamond caused the miracle by wishing himself down and then back up into the tree, confirming that it is magical. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE GIANT CRAB / THE HYPOCRITICAL CAT / THE CROCODILE AND THE MONKEY / THE AXE, THE DRUM, THE BOWL, AND THE DIAMOND; lines 610-704 | medium | The young man tells the giant about the wishing-bowl that gives any desired food, and the giant trades his drum for the bowl. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE HYPOCRITICAL CAT / THE CROCODILE AND THE MONKEY / THE AXE, THE DRUM, THE BOWL, AND THE DIAMOND / THE WISE PARROT AND THE FOOLISH PARROT; lines 707-823 | high | Tweaky witnesses the treatment of Beaky but says nothing; the maid assumes he is too stupid to tell and leaves him alone. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE HYPOCRITICAL CAT / THE CROCODILE AND THE MONKEY / THE AXE, THE DRUM, THE BOWL, AND THE DIAMOND / THE WISE PARROT AND THE FOOLISH PARROT; lines 707-823 | high | Before a journey, the master tells Beaky and Tweaky to watch the maid and report any theft when he returns. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE HYPOCRITICAL CAT / THE CROCODILE AND THE MONKEY / THE AXE, THE DRUM, THE BOWL, AND THE DIAMOND / THE WISE PARROT AND THE FOOLISH PARROT; lines 707-823 | medium | The maid tells the returning master that she found Beaky stealing sugar and plucked him as punishment. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE CROCODILE AND THE MONKEY / THE AXE, THE DRUM, THE BOWL, AND THE DIAMOND / THE WISE PARROT AND THE FOOLISH PARROT / THE DISHONEST FRIEND; lines 826-894 | medium | The plough owner asks who ever heard of a rat eating a plough and explains the earlier events; the judge sees that the complainant cheated him. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE AXE, THE DRUM, THE BOWL, AND THE DIAMOND / THE WISE PARROT AND THE FOOLISH PARROT / THE DISHONEST FRIEND / THE MOUSE AND THE FARMER; lines 897-991 | high | The farmer's black cat Grimalkin catches the fat mouse. The mouse offers to bring meat daily if released, and the cat agrees but threatens death if a day is missed. The cat is described as lazy and fond of sitting by the fire. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | The Giant Crab, and Other Tales from Old India / WARNING / CONTENTS; lines 99-131 | low | “Union is Strength”; “Silence is Golden”; “Pride Must Have a Fall”; “The King's Lesson.” | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE WISE PARROT AND THE FOOLISH PARROT / THE DISHONEST FRIEND / THE MOUSE AND THE FARMER / THE TALKATIVE TORTOISE; lines 994-1041 | high | The geese say they will carry him, "if you can only keep your mouth shut for a little while." | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE WISE PARROT AND THE FOOLISH PARROT / THE DISHONEST FRIEND / THE MOUSE AND THE FARMER / THE TALKATIVE TORTOISE; lines 994-1041 | medium | A boy cries, "two Geese carrying a Tortoise on a stick!" | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER XI. FINN'S MADNESS / CHAPTER XII. THE RED WOMAN / CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS; lines 10074-10174 | medium | The Fianna make many fires but cannot set fire to any pig. Bran, having great sense and knowledge, brings three logs of unknown wood; the logs light like a candle, the pigs are burned, and their ashes are thrown into the sea. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER XI. FINN'S MADNESS / CHAPTER XII. THE RED WOMAN / CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS; lines 10176-10193 | medium | Angus says he will put trees and stones before Finn in every battle and will know the number of his armies by looking through his ring. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER XI. FINN'S MADNESS / CHAPTER XII. THE RED WOMAN / CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS; lines 10176-10193 | high | Oisin, described as wise, advises agreement, mutual help, and payment of due fines. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER XII. THE RED WOMAN / CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS / CHAPTER XV. THE HUNT OF SLIEVE CUILINN; lines 10297-10305 | high | A tree grows where the vessel entered the earth; looking at its branches in the morning while fasting gives knowledge of everything that will happen that day. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS / CHAPTER XV. THE HUNT OF SLIEVE CUILINN / BOOK FIVE: OISIN'S CHILDREN; lines 10308-10401 | high | The King of Spain asks his Druid who will marry Beara; the Druid says the man will land that night and tells Beara to go east to the river Eibhear, find a crimson-spotted salmon with shining clothing, strip it, and make a shining shirt for her husband. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER XV. THE HUNT OF SLIEVE CUILINN / BOOK FIVE: OISIN'S CHILDREN / BOOK SIX: DIARMUID. / CHAPTER I. BIRTH OF DIARMUID; lines 10465-10539 | medium | The Steward places Finn under the destroying bonds of the Druid cave of Cruachan; Finn asks for a chess-board and water in a pale-gold basin and learns that Donn killed the child between his knees. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH; lines 1089-1182 | medium | Nuada thinks Lugh's help may free the country from Fomor taxes and tyranny, and places Lugh on his throne for thirteen days so all may hear his advice. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IV. THE HARD SERVANT / CHAPTER V. THE HOUSE OF THE QUICKEN TREES / BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR; lines 11336-11426 | high | Finn asks Grania what is whiter than snow, hotter than fire, sharper than a sword, quicker than the wind, and other questions; she answers with truth, hospitality, women’s wit, a woman’s mind, and other responses, while the narrator says she has no liking for Finn. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER V. THE HOUSE OF THE QUICKEN TREES / BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT; lines 11657-11730 | medium | After the night meal and sleep, Angus advises Diarmuid not to enter single-exit refuges and not to cook, eat, sleep, and rise in the same places; Angus then says farewell and leaves. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS / CHAPTER IV. THE WOOD OF DUBHROS; lines 12251-12323 | medium | Finn calls for a chess-board and plays with Oisin, Osgar, Lugaidh's Son, and Diorraing; Diarmuid comments from the tree on a winning move, and Grania says he is endangered in the tree-top bed with the Fianna around him. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER III. THE GREEN CHAMPIONS / CHAPTER IV. THE WOOD OF DUBHROS / CHAPTER V. THE QUARREL / CHAPTER VI. THE WANDERERS; lines 12552-12675 | medium | Grania tastes the cloak and finds salt water on it, then says, "the old woman has betrayed us" and tells Diarmuid to rise and put on his fighting suit. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER V. THE QUARREL / CHAPTER VI. THE WANDERERS / CHAPTER VII. FIGHTING AND PEACE / CHAPTER VIII. THE BOAR OF BEINN GULBAIN; lines 12892-12983 | high | Diarmuid says Finn can heal him because, when Finn received knowledge at the Boinn, he also gained the power that anyone receiving a drink from his palms would be young and well from sickness. | record |
| Celtic Irish | Gods and Fighting Men | BOOK TEN: THE END OF THE FIANNA. / CHAPTER I. DEATH OF BRAN / CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN; lines 14266-14358 | medium | Two men minding sheep recite poems of the Fianna in a valley; they see two tall shapes on the hills, and one says he was the second doorpost of battle at Gabhra while the man below knows it better than he does. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER III. THE LAST OF THE GREAT MEN / BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY / CHAPTER II. OISIN IN PATRICK'S HOUSE; lines 14547-14650 | medium | Oisin complains of insufficient food and says he has seen a blackbird quarter, rowan berry, and ivy leaf larger than Patrick's daily portions; Patrick accuses him of lying. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1461-1563 | medium | The earth tells Lugh that Cian was in danger, took the shape of a pig on seeing the sons of Tuireann, and was killed by them in his own shape. Lugh identifies the burial place and orders digging. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER I. OISIN'S STORY / CHAPTER II. OISIN IN PATRICK'S HOUSE / CHAPTER III. THE ARGUMENTS / CHAPTER IV. OISIN'S LAMENTS; lines 15091-15228 | high | Oisin calls Finn brave, king of the Fianna, his law, adviser, sense, and wisdom, a right judge, truthful, and accomplished in bravery and music. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER III. THE ARGUMENTS / CHAPTER IV. OISIN'S LAMENTS / NOTES / I. THE APOLOGY; lines 15253-15337 | low | The author explains working from Irish texts and translations, adding connecting sentences, fusing versions, condensing passages, and omitting others to create a clear outline of heroic deeds. | record |
| Celtic Irish | Gods and Fighting Men | BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH; lines 2206-2301 | medium | Carpre says he will make a satire at sunrise, with north wind, on a hill-top, back to a thorn-tree, with a stone and thorn in hand, bringing shame and enchantment on the Fomor. | record |
| Celtic Irish | Gods and Fighting Men | BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH; lines 2411-2509 | high | After the Fomor are routed, Bres asks Lugh to spare him, offering undry cows and then quarterly corn harvests; Maeltine advises against accepting those offers and states the proper seasonal order of grain work. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH / CHAPTER IV. THE HIDDEN HOUSE OF LUGH; lines 2571-2647 | high | The master tells the woman to serve Conn, says Conn will gain a hundred battles, then has her pour for Art and names future kings of Ireland and their lifespans. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH / CHAPTER IV. THE HIDDEN HOUSE OF LUGH / BOOK THREE: THE COMING OF THE GAEL. / CHAPTER I. THE LANDING; lines 2744-2820 | high | The Sons of the Gael move to nine waves from shore; the Men of Dea raise a great wind by enchantments and spells; Amergin and Arranan know it is not a natural storm. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH / CHAPTER IV. THE HIDDEN HOUSE OF LUGH / BOOK THREE: THE COMING OF THE GAEL. / CHAPTER I. THE LANDING; lines 2744-2820 | medium | Amergin is first to put his foot on Ireland and recites: "I am the wind on the sea; / I am the wave of the sea," continuing with identifications including bull, eagle, sun-flash, plant, boar, salmon, lake, word of knowledge, spear-head, fire, light, moon, and sun. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IV. THE HIDDEN HOUSE OF LUGH / BOOK THREE: THE COMING OF THE GAEL. / CHAPTER I. THE LANDING / CHAPTER II. THE BATTLE OF TAILLTIN; lines 2823-2893 | medium | The poets say brave, capable fighters are of the Sons of the Gael, while those skilled in music and secret enchantments are of the Tuatha de Danaan; Firbolgs, men of Domnand, and Gaileoin are given a bad name. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. THE BATTLE OF TAILLTIN / BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG / CHAPTER II. THE DAGDA; lines 3051-3156 | medium | The Dagda, called the Red Man of all Knowledge, has his house at Brugh na Boinne; the passage lists named places in and near it, including the Hall of the Morrigu, Bed of the Dagda, Birthplace of Cermait, Prison of the Grey of Macha, hills linked to the Dagda's wife and Dabilla, and the Valley of the Mata. | record |
| Celtic Irish | Gods and Fighting Men | BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG / CHAPTER II. THE DAGDA / CHAPTER III. ANGUS OG; lines 3158-3248 | medium | Angus Og, son of the Dagda, sometimes comes from Brugh na Boinn and is seen on earth; Cormac sees him in the Hall of Judgment as a beautiful gold-adorned young man with a silver harp, red-gold strings, birds over it, sweet music, and prophetic speech. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3388-3493 | medium | Etain and the young girls bathe at Inver Cechmaine and see a high-looking man coming over the plain on a bay horse, richly dressed and armed with gold and silver adornments. | record |
| Celtic Irish | Gods and Fighting Men | WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 419-501 | medium | At the Hill of Allen, a boy says he does not know stories of Finn and Oisin but has heard his grandfather tell them to his mother in Irish; he is learning Irish at school. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC; lines 4258-4356 | low | Cormac enters another royal dun and sees a shining well with five streams, armies drinking in turn, nine lasting purple hazels of Buan dropping nuts, and five salmon catching them as husks float down the streams. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC; lines 4358-4447 | high | A man kills the pig, cuts logs, and says the pig will not boil until truths are told; his true story concerns an axe that kills pigs, cuts sufficient wood, and leaves the log whole again by morning. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC; lines 4358-4447 | high | Manannan identifies the well as the Well of Knowledge and the streams as the five streams through which all knowledge goes; knowledge requires drinking from the well or streams. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA; lines 4535-4606 | medium | Conn asks Coran the Druid for help, saying an unseen figure is fighting with him and that a woman's call is bringing his son away from the king's hands. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4696-4784 | high | Tadg and his men come to a smooth flowery plain with honey dew and three steep hills, each with a strong dun; a white-bodied woman welcomes Tadg and promises provisions. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN / BOOK FIVE: THE FATE OF THE CHILDREN OF LIR; lines 5034-5139 | medium | A fire of jealousy is kindled in Aoife; she feigns sickness for nearly a year, then takes the four children in a chariot toward Bodb’s house, while Fionnuala fears treachery and remembers a dream of it. | record |
| Celtic Irish | Gods and Fighting Men | BOOK FIVE: THE FATE OF THE CHILDREN OF LIR / PART TWO: THE FIANNA. / BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN; lines 5776-5886 | high | Finegas has watched seven years for the salmon of knowledge; Finn roasts it, burns his thumb, puts the thumb in his mouth, is recognized as Finn, receives the salmon, and gains knowledge linked to the nuts of nine hazels beside a well below the sea. | record |
| Celtic Irish | Gods and Fighting Men | BOOK FIVE: THE FATE OF THE CHILDREN OF LIR / PART TWO: THE FIANNA. / BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN; lines 5776-5886 | high | The well of the moon belonging to Beag son of Buan grants wisdom and foretelling; his three daughters guard it, one throws a vessel of water at Finn, and some water enters his mouth, giving him the well's knowledge. | record |
| Celtic Irish | Gods and Fighting Men | BOOK FIVE: THE FATE OF THE CHILDREN OF LIR / PART TWO: THE FIANNA. / BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN; lines 5776-5886 | medium | Finn says farewell to Crimall, goes to Finegas at the Boinn to learn poetry, uses the name Deimne, and the passage states poets believed poetry was revealed at the brink of water. | record |
| Celtic Irish | Gods and Fighting Men | BOOK FIVE: THE FATE OF THE CHILDREN OF LIR / PART TWO: THE FIANNA. / BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN; lines 5776-5886 | medium | Finn learns the three ways of poetry and recites a poem describing May, summer, birds, animals, woods, waters, harvest signs, and the coming of winter and ice-frost. | record |
| Celtic Irish | Gods and Fighting Men | BOOK FIVE: THE FATE OF THE CHILDREN OF LIR / PART TWO: THE FIANNA. / BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN; lines 5978-5995 | medium | Finn is described as a king, seer, poet, Druid, knowledgeable man, and sweet-sounding speaker to his people. | record |
| Celtic Irish | Gods and Fighting Men | PART TWO: THE FIANNA. / BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN / CHAPTER II. FINN'S HOUSEHOLD; lines 5998-6089 | medium | Finn’s household includes five Druids, five physicians, poets, musicians, cup-bearers, door-keepers, horn-players, stewards, a huntsman, and servants; Cainnelsciath brings knowledge from clouds and foretells battles. | record |
| Celtic Irish | Gods and Fighting Men | PART TWO: THE FIANNA. / BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN / CHAPTER II. FINN'S HOUSEHOLD; lines 5998-6089 | high | Cnu Deireoil, the Little Nut, comes from the Sidhe; Finn sees him at Slieve-nam-ban while sitting on a turf-built grave, and the small yellow-haired harpist plays music so sweet the Fianna nearly sleep. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. FINN'S HOUSEHOLD / CHAPTER III. BIRTH OF BRAN. / CHAPTER IV. OISIN'S MOTHER. / CHAPTER V. THE BEST MEN OF THE FIANNA; lines 6379-6462 | medium | Caoilte hears and identifies several hunts by animal and participants; Blathmec goes out and finds the hunting exactly as Caoilte described it. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. FINN'S HOUSEHOLD / CHAPTER III. BIRTH OF BRAN. / CHAPTER IV. OISIN'S MOTHER. / CHAPTER V. THE BEST MEN OF THE FIANNA; lines 6379-6462 | medium | Caoilte gives Druid herbs to two women whose husbands have taken other wives; after the women use the herbs in bath water, the husbands' love returns. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. FINN'S HOUSEHOLD / CHAPTER III. BIRTH OF BRAN. / CHAPTER IV. OISIN'S MOTHER. / CHAPTER V. THE BEST MEN OF THE FIANNA; lines 6464-6554 | high | Finn advises Lugaidh's Son on championly conduct: restraint in houses and passes, gentleness to women, children, poets, and common people, loyalty to one's lord, protection of dependents, truthfulness, generosity, and steadfastness in battle. | record |
| Celtic Irish | Gods and Fighting Men | GODS AND FIGHTING MEN. / PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS; lines 648-746 | high | A well below the sea contains nine hazels of wisdom; their nuts fall into the well, five salmon eat them, and eating a salmon gives all wisdom and poetry; seven streams of wisdom run from and return to the well. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IV. GLAS, SON OF BREMEN / CHAPTER V. THE HELP OF THE MEN OF DEA / CHAPTER VI. THE MARCH OF THE FIANNA / CHAPTER VII. THE FIRST FIGHTERS; lines 7507-7589 | medium | Cuban's son volunteers; Finn warns that good luck is not shown to him and predicts that Cuban's son and whichever king meets him will fall together, but Cuban's son refuses to avoid the fight. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER XII. THE GREAT FIGHT / CHAPTER XIII. CREDHE'S LAMENT / BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON; lines 8361-8449 | high | Finn has a pale-gold basin with water brought, puts his face in the water with his hand over his face, and it is shown to him what happened. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR / CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE; lines 8923-8946 | medium | Cuanna from Innistuil identifies himself, says he arranged these things because of love for Finn's wisdom and great name, names the tale as the hospitality of Cuanna's house, and tells Finn and his men to sleep until morning. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER III. DONN SON OF MIDHIR / CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE / CHAPTER V. CAT-HEADS AND DOG-HEADS / CHAPTER VI. LOMNA'S HEAD; lines 9050-9097 | medium | Finn sees the headless body, performs "the divination of rhymes," and says it is Lomna's body and that he was killed by enemies. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE / CHAPTER V. CAT-HEADS AND DOG-HEADS / CHAPTER VI. LOMNA'S HEAD / CHAPTER VII. ILBREC OF ESS RUADH; lines 9374-9385 | high | They give a drink of remembrance that keeps every seen place and every battle or fight in the drinker's memory. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER VI. LOMNA'S HEAD / CHAPTER VII. ILBREC OF ESS RUADH / CHAPTER VIII. THE CAVE OF CRUACHAN / CHAPTER IX. THE WEDDING AT CEANN SLIEVE; lines 9545-9644 | high | The Fianna, lacking news of Finn, send Bran Beag and Bran Mor to Mac-an-Reith, who has true knowledge and says Finn spent the night at Conan of Ceann Slieve's house. | record |
| Celtic Irish | Gods and Fighting Men | PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES; lines 966-1069 | medium | Herbs grow from Miach's grave, three hundred and sixty-five in number, corresponding to his joints and sinews. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER VIII. THE CAVE OF CRUACHAN / CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE / CHAPTER XI. FINN'S MADNESS; lines 9748-9800 | medium | Maer, wife of Bersa of Berramain, falls in love with Finn, makes nine nuts of Segair with love charms, and sends them for him to eat. Finn refuses, saying they are not nuts of knowledge but nuts of ignorance, and buries them a foot deep in the earth. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 2443-2524 | medium | In the Russian Nerechta custom, girls go to a birch wood, bind a birch and twist its branches into a wreath, kiss through it, enact a sleeper awakened and kissed, make garlands, and throw them into water to read their fate; Frazer suggests the sleeper was probably once a lad. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6382-6464 | high | The passage says gardens of Adonis, like May-trees or May-boughs, may be supposed to bring good luck; after this belief fades, omens may still be drawn from them for family or individual fortune. | 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 6597-6671 | high | Osiris is introduced as son of the earth-god Qeb/Seb; as king on earth he reclaims Egyptians from savagery, gives laws, and teaches worship of the gods. | record |
| Comparative | The 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 | 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 6257-6324 | medium | Pliny’s quoted account says the Druids believe mistletoe potion makes barren animals bring forth and that the plant remedies all poison. | record |
| Comparative | The 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 6326-6381 | medium | On Midsummer Eve fern is believed to produce a brief fire-like or gold-like bloom; whoever catches it in a white cloth gains powers such as invisibility and understanding animal language. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | INTRODUCTION / CHAPTER I / XVIII / XXIII; lines 1085-1110 | high | A good and holy man calls the tyrant a snake and an owl, warns that his injustice cannot escape God, and tells him not to wrong the people lest their complaints rise to heaven. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | INTRODUCTION / CHAPTER I / XVIII / XXIII; lines 1085-1110 | high | Golden-lettered verses on Kai-khosráu's crown say that people will walk over the king's head and that the kingdom, as it came from hand to hand, will pass to others. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER I / XVIII / XXIII / XXVII; lines 1113-1153 | high | Because of affection for a handsome scholar, the master teaches him three hundred and fifty-nine feats while deferring one. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER I / XVIII / XXIII / XXVII; lines 1113-1153 | high | “otherwise I am not inferior in power, and am his equal in skill.” | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER I / XVIII / XXIII / XXVII; lines 1113-1153 | high | “Put it not so much into a friend's power that, if hostilely disposed, he can do you an injury.” | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII / XXIII / XXVII / XXVIII; lines 1156-1220 | high | A solitary dervish is at the corner of a desert; a passing king is offended because the dervish does not raise his head or show attention. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII / XXIII / XXVII / XXVIII; lines 1156-1220 | medium | The dervish says kings are meant for the protection of the people and calls the king the shepherd of the poor. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII / XXIII / XXVII / XXVIII; lines 1156-1220 | high | The dervish warns that grave dust will consume the proud head and that the dust of rich and poor cannot be distinguished. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII / XXIII / XXVII / XXVIII; lines 1156-1220 | high | A king orders an innocent person killed; the man says his pain will be momentary but the sin will endure for the king, and compares life to desert wind. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII / XXIII / XXVII / XXVIII; lines 1156-1220 | high | Nushirowan's ministers debate a state matter; Abu-zarchamahr agrees with the king and explains that uncertain outcomes rest with God and that conformity avoids displeasure. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXIII / XXVII / XXVIII / XXXII; lines 1223-1244 | medium | Courtiers report seeing the man at Busrah during the sacrifice festival, recall his Christian father at Malatiyah, and discover the verses in Anwari’s divan. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXIII / XXVII / XXVIII / XXXII; lines 1223-1244 | high | “If thy slave spake idly be not offended, for great travellers deal most in the marvellous!” | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER / THE GULISTAN / SA'DI / INTRODUCTION; lines 123-223 | high | Sa'di studies the Koran, turns to Sufism under a teacher, travels after the Tartar invasion to many regions, preaches at Baalbec, wanders near Jerusalem, works as a slave in Africa, travels Asia Minor, and returns to Shiraz to compose the Rose Garden. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER / THE GULISTAN / SA'DI / INTRODUCTION; lines 123-223 | medium | Sa'di is introduced as a Shirazi Persian poet; the Gulistan/Rose Garden is tied to his hermitage, his retirement after travels, and a friend's visit with a basket of flowers from the garden. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXVII / XXVIII / XXXII / XXXIII; lines 1247-1258 | high | A vizir is described as compassionate toward the weak and meditating the good of everybody. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXVII / XXVIII / XXXII / XXXIII; lines 1247-1258 | medium | A good and holy man says it is better to spend property to gain friends' goodwill and advises doing good even to the wicked, comparing it to stopping a dog's mouth with a crumb. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXVII / XXVIII / XXXII / XXXIII; lines 1247-1258 | medium | The vizir falls under royal displeasure, and others strive to obtain his release. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXVIII / XXXII / XXXIII / XXXIV; lines 1261-1298 | high | Harun asks his ministers about punishment; they suggest death, cutting out the tongue, or fine and banishment. Harun advises that forgiveness is generous, or that any return insult should not exceed the bounds of retaliation. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXVIII / XXXII / XXXIII / XXXIV; lines 1261-1298 | high | A gentleman offers the pilot one hundred dinars to save the two drowning men; the pilot rescues one, while the other dies. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXVIII / XXXII / XXXIII / XXXIV; lines 1261-1298 | medium | "God Almighty was all justice and equity"; whoever labored unto good or evil experienced the same in himself; the passage counsels not to wound hearts and to help the poor and needy. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXIII / XXXIV / XXXVII / XXXVIII; lines 1301-1320 | high | "In the death of a rival I have no room for exultation, since my life also is not to last forever." | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXIII / XXXIV / XXXVII / XXXVIII; lines 1301-1320 | high | Asked why he does not join the discussion, Abu-zarchamahr says ministers are like physicians, and a physician prescribes medicine only to a sick man; if others' opinions are judicious, he need not obtrude a word. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXIV / XXXVII / XXXVIII / XXXIX; lines 1323-1342 | high | A good and holy man says that fortune is not proportional to knowledge, that wealth can be given to the ignorant, and that power and fortune come through the aid of heaven. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXVIII / XXXIX / CHAPTER II; lines 1345-1455 | high | A person of distinction asks a parsa about a questioned abid; the parsa says he sees no outward fault and does not know the secrets of the heart. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXVIII / XXXIX / CHAPTER II; lines 1345-1455 | high | A dervish at the Kaaba prays to the gracious and merciful God, acknowledges imperfect obedience, comes as a beggar, and asks forgiveness for sins. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXVIII / XXXIX / CHAPTER II; lines 1345-1455 | high | A thief enters a holy man's cell and finds nothing; the holy man places his sleeping rug in the thief's way so he will not miss his object, followed by a moral about kindness toward enemies. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXVIII / XXXIX / CHAPTER II; lines 1345-1455 | high | At night under a castle wall, the disguised thief takes a neighbor's ewer, claims to go for ablutions, climbs a fortification, steals a casket, escapes before dawn, and the remaining companions are imprisoned. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXVIII / XXXIX / CHAPTER II; lines 1457-1565 | high | The speaker thanks a majestic deity for instruction and gives a moral that one indiscreet person may harm many prudent people, like a dog contaminating a cistern of rose-water. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXVIII / XXXIX / CHAPTER II; lines 1457-1565 | high | A zahid at a king’s table eats less than his appetite and prays longer than usual so that others will think highly of his sanctity. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXVIII / XXXIX / CHAPTER II; lines 1457-1565 | high | In youth the narrator stays awake beside his father with the Koran open while others sleep, criticizes them, and is told by his father that sleep would be better than slandering mankind’s failings. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXVIII / XXXIX / CHAPTER II; lines 1457-1565 | medium | At Balbek’s mosque, the narrator preaches to an unmoved congregation, expounding the Koranic line that God is nearer than the neck vein and speaking of a beloved who is close while he is estranged. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXVIII / XXXIX / CHAPTER II; lines 1457-1565 | high | On the sea-shore, a holy man torn by a tiger suffers long pain but thanks God, saying he has met misfortune and not sin. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXVIII / XXXIX / CHAPTER II; lines 1567-1627 | medium | A dervish steals a rug from a friend's hut; the judge orders hand-cutting; the owner forgives him and argues that dervish property is dedicated to alms and the needy. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXVIII / XXXIX / CHAPTER II; lines 1567-1627 | high | A king asks a holy man if he thinks of him; the holy man replies that he does so when forgetting God Almighty and speaks of God's gate and another door. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXVIII / XXXIX / CHAPTER II; lines 1567-1627 | high | A righteous person dreams of a king in paradise and a parsa in hell; a voice explains the reversal, and the passage warns that ascetic garments are useless without right actions. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXVIII / XXXIX / CHAPTER II; lines 1567-1627 | high | A righteous person dreams of a king in paradise and a parsa in hell; a voice explains the reversal, and the passage warns that ascetic garments are useless without right actions. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXVIII / XXXIX / CHAPTER II; lines 1567-1627 | medium | A naked pedestrian leaves Cufah with pilgrims for Hijaz or Mecca, has no journey necessities, yet cheerfully says he is neither mounted nor socially burdened and lives freely. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXVIII / XXXIX / CHAPTER II; lines 1567-1627 | high | The closing examples state that a watcher beside a sick friend dies while the invalid recovers, and that swift or vigorous figures may perish while lame or wounded ones survive. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVIII / XXXIX / CHAPTER II / XVIII; lines 1630-1703 | high | Lucman is among the travellers; when asked to admonish the robbers, he says wisdom would be wasted on them, with images of rusted iron, a file, an iron nail, and flint. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXIX / CHAPTER II / XVIII / XXIII; lines 1706-1772 | high | The speaker complains of testimony against his character; the Shaikh replies that continence and virtue will shame the detractor and compares this to a harp already in tune. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXIX / CHAPTER II / XVIII / XXIII; lines 1706-1772 | medium | Asked about Sufis, the Shaikh of Syria contrasts former spiritual unity with current outward condition and says a heart fixed on God makes one a hermit despite wealth. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXIX / CHAPTER II / XVIII / XXIII; lines 1706-1772 | high | The narrator tells the Shaikh that the spiritual strain threw a brute into ecstasy and should have worked a change in him, adding that if a man is insensible to this he is like an ass. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER II / XVIII / XXIII / XXVII; lines 1775-1813 | high | "Along with hardship there is ease; or, to sorrow succeeds joy"; the friend also speaks of roses from thorns and plants or trees changing by season. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER II / XVIII / XXIII / XXVII; lines 1775-1813 | high | The dervish says adversity brings pain, prosperity binds one to affection for the world, and contentment is an immense treasure. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER II / XVIII / XXIII / XXVII; lines 1775-1813 | medium | "Along with hardship there is ease; or, to sorrow succeeds joy"; the friend also speaks of roses from thorns and plants or trees changing by season. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII / XXIII / XXVII / XXVIII; lines 1816-1882 | high | A person declines to visit his friend while the friend holds the king's divan, saying the visit would be better when the friend is out of office and in need of friends. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXIII / XXVII / XXVIII / XXXIII; lines 1885-1962 | high | A Syrian holy man had spent many years in devotion in the wilderness and fed on leaves of trees. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXIII / XXVII / XXVIII / XXXIII; lines 1885-1962 | medium | The king, visiting on pilgrimage, asks the holy man to move to the capital where an abode will be prepared for easier devotion and public benefit; the hermit refuses and turns away. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXIII / XXVII / XXVIII / XXXIII; lines 1885-1962 | high | The hermit begins enjoying fine food, rich clothing, fruits, perfumes, sweetmeats, and the charms of the handmaid and bondsman; the wise compare lovely ringlets to a chain on reason and a snare for wisdom. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXIII / XXVII / XXVIII / XXXIII; lines 1885-1962 | medium | A Syrian holy man had spent many years in devotion in the wilderness and fed on leaves of trees. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXVII / XXVIII / XXXIII / XXXIV; lines 1965-1995 | high | "such as are recluses do not take money; and such as take money are not anchorites!" | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXVII / XXVIII / XXXIII / XXXIV; lines 1965-1995 | medium | The servant wanders all day, returns in the evening, kisses the money bag, and lays it before the king, saying he found no recluses. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXVIII / XXXIII / XXXIV / XXXVI; lines 1998-2018 | medium | The dervish says he lacks the others' learning and wit, is not much read in books, and asks them to accept one distich. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXIII / XXXIV / XXXVI / XXXVII; lines 2021-2032 | high | A disciple complains to his ghostly father that frequent visits from people annoy him and interrupt his precious hours. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXIV / XXXVI / XXXVII / XXXIX; lines 2035-2128 | high | A drunken man asleep on the highway is scorned by an abid; the youth asks that a sinner be viewed with compassion and that his sins be overlooked with pity. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXIV / XXXVI / XXXVII / XXXIX; lines 2035-2128 | high | A drunken man asleep on the highway is scorned by an abid; the youth asks that a sinner be viewed with compassion and that his sins be overlooked with pity. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXIV / XXXVI / XXXVII / XXXIX; lines 2035-2128 | high | Vagabonds abuse and beat a dervish; his ghostly father says the patched cloak requires resignation, compares endurance to a deep river, urges forgiveness, and reminds him to be humble as dust. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXIV / XXXVI / XXXVII / XXXIX; lines 2035-2128 | medium | At Bagdad, a dusty marching standard reproaches a roll-up curtain for receiving greater honor; the curtain replies that it lowers its head at the threshold while the standard raises itself and will be humbled. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXIX / XLVIII / CHAPTER III; lines 2131-2236 | high | A wise man prefers munificence to courage; a tombstone inscription says liberality is stronger than power, praises Hatim Tayi's generosity, and urges alms with a vine-pruning image. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXIX / XLVIII / CHAPTER III; lines 2131-2236 | high | A mendicant at Aleppo speaks to shopkeepers about equity and contentment; the passage says contentment makes one rich and links patience with Lucman and wisdom. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXIX / XLVIII / CHAPTER III; lines 2131-2236 | high | Two Egyptian brothers pursue knowledge and wealth respectively; the wise brother contrasts prophetic wisdom with the kingdom of Egypt and says he lacks means to injure others. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXIX / XLVIII / CHAPTER III; lines 2131-2236 | high | A poor dervish patches his garment, values a dry crust and coarse frock, and refuses to expose his need to a benevolent gentleman for aid. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXIX / XLVIII / CHAPTER III; lines 2131-2236 | high | A physician sent by a Persian king to Mohammed's companions finds no one seeking medicine; Mohammed explains that they eat only when hungry and stop before full appetite is gone. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXIX / XLVIII / CHAPTER III; lines 2131-2236 | high | A man repeatedly breaks vows of abstinence; a reverend gentleman warns that appetite will destroy him, followed by an example of a reared wolf tearing its master. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXIX / XLVIII / CHAPTER III; lines 2131-2236 | high | Ardishir Babagan asks an Arabian physician about daily food; the physician says a hundred dirams is sufficient and that excess becomes a burden. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXIX / XLVIII / CHAPTER III; lines 2131-2236 | medium | A wise man prefers munificence to courage; a tombstone inscription says liberality is stronger than power, praises Hatim Tayi's generosity, and urges alms with a vine-pruning image. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXIX / XLVIII / CHAPTER III; lines 2238-2348 | high | Two Khorasan dervishes, one abstemious and one voracious, are sealed in confinement; after a fortnight the voracious man is dead and the abstemious one alive, and a wise man explains this by habitual temperance. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXIX / XLVIII / CHAPTER III; lines 2238-2348 | high | A philosopher admonishes his son against excess eating; the son objects that hunger can kill; the father cites a Koranic command to eat and drink without excess and teaches moderation. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXIX / XLVIII / CHAPTER III; lines 2238-2348 | medium | A wounded youth is told of a miserly merchant’s mummy antidote but refuses to ask for it; the passage says reputation is worth more than even the water of immortality. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXIX / XLVIII / CHAPTER III; lines 2238-2348 | medium | A learned man with a large family and small means asks a great man for help; he receives some increase in subsistence but feels his reputation has been diminished by begging. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXIX / XLVIII / CHAPTER III; lines 2238-2348 | high | A dervish needing money is introduced to a very rich person, sees his hanging lip and sullen discontent, says nothing, and returns home. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXIX / XLVIII / CHAPTER III; lines 2238-2348 | medium | Hatim Tayi recounts sacrificing forty camels and inviting tribal chiefs to a feast; a wood-cutter refuses to attend, preferring bread earned by his own labor to obligation. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER / THE GULISTAN / SA'DI / INTRODUCTION; lines 225-241 | high | Sa'di is said to set forth the science of life, comprising morality and religion, in a suggestive and attractive form. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER / THE GULISTAN / SA'DI / INTRODUCTION; lines 225-241 | medium | The Rose Garden is said to remind readers in some way of Bacon's Essays, and both works are said to cover a large area of thought and experience. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXIX / XLVIII / CHAPTER III; lines 2350-2386 | high | The narrator says God set forth the seven climates and assigned each creature its lot, then gives the examples of a winged cat destroying sparrow eggs and a weak man domineering if given ability. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXIX / XLVIII / CHAPTER III; lines 2350-2386 | high | The narrator says God set forth the seven climates and assigned each creature its lot, then gives the examples of a winged cat destroying sparrow eggs and a weak man domineering if given ability. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXIX / XLVIII / CHAPTER III; lines 2350-2386 | high | The Arab says he lost his way in the desert with no provisions, found a bag of pearls, felt delight while mistaking them for parched wheat, and disappointment when discovering they were pearls. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXIX / XLVIII / CHAPTER III / XVIII; lines 2389-2497 | high | A lost traveller in the great desert has no provisions or strength, only a few dirams; travellers later find his body, the dirams, and verses saying that food would be better than gold or virgin silver for a parched mendicant. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXIX / XLVIII / CHAPTER III / XVIII; lines 2389-2497 | high | The narrator complains of bare feet and no shoes, enters the mosque at Cufah, sees a man with no feet, gives thanks to God, and accepts his want of shoes with patience. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXIX / XLVIII / CHAPTER III / XVIII; lines 2389-2497 | medium | A king on a winter hunting excursion seeks shelter at a peasant's cottage; a courtier proposes a tent and fire instead, but the peasant brings refreshments and says the king's dignity is not lowered by condescension. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXIX / XLVIII / CHAPTER III / XVIII; lines 2389-2497 | medium | A king asks a wealthy mendicant for a loan; the mendicant refuses, calling his scraped-together property unsuitable for the sovereign's lofty enterprise, and the king answers with analogies of impurity suited to impure uses. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXIX / XLVIII / CHAPTER III / XVIII; lines 2389-2497 | high | A merchant at Keish, owning many camels and servants, talks all night about goods, debts, and planned trade journeys from Persia to China, Greece, India, Aleppo, Yamin, and back to Persia before retirement. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 244-333 | high | A king orders a captive's death; the captive abuses him; a well-disposed vizir reports instead that the captive speaks of restraining anger and forgiveness; the king spares him; a rival noble reveals the abuse. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 244-333 | high | An inscription over King Feridun's palace says the world abides with none, urges trust in its maker, and says the soul must depart whether from a throne or the ground. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 244-333 | high | A short, mean-looking king's son is scorned by his father while his brothers are tall and handsome; he replies that a short wise man is better than a tall blockhead and cites Sinai, sheep and elephant flesh, and an Arab horse. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 244-333 | high | The dervish says many buried heroes leave no trace, while Nushirowan is remembered for munificence, and urges generosity before life ends. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXIX / XLVIII / CHAPTER III / XVIII; lines 2499-2538 | high | A weak fisherman catches a strong fish, but the fish overpowers him, drags the net from his hand, and escapes. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXIX / XLVIII / CHAPTER III / XVIII; lines 2499-2538 | high | A person without hands or feet kills a millipede, and a holy man remarks that even its thousand feet could not help it escape when destiny overtook it. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXIX / XLVIII / CHAPTER III / XVIII; lines 2499-2538 | high | Sa'di meets a fat blockhead in rich apparel, on an Arab horse, with a fine Egyptian linen turban; another person asks why garments of the learned are on an ignorant beast. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XLVIII / CHAPTER III / XVIII / XXVII; lines 2541-2584 | high | A thief asks a mendicant whether he is ashamed to beg for a barleycorn of silver; the mendicant replies that begging for one grain is better than having the hand cut off for one and a half dang. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XLVIII / CHAPTER III / XVIII / XXVII; lines 2541-2584 | medium | A dervish has withdrawn into a cave, shut off communication with the world, and looks upon emperors and kings without awe; the passage praises contentment and independence over covetousness and mendicity. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XLVIII / CHAPTER III / XVIII / XXVII; lines 2541-2584 | high | The passage says the ascetic can avoid music, gardens, flowers, soft bedding, a bed partner, and riding, but cannot keep the belly under control without food. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER III / XVIII / XXVII / CHAPTER IV; lines 2587-2713 | high | The narrator recommends prudent restraint in words because rivals notice only faults; his friend replies that hostile eyes see virtue as blemish, a rose as thorn, and sunlight as dim. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER III / XVIII / XXVII / CHAPTER IV; lines 2587-2713 | medium | A learned youth stays silent for fear of shame if questioned beyond his knowledge; an embedded anecdote tells of a Sufi repairing a sandal who is ordered by a cavalry officer to shoe a horse. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER III / XVIII / XXVII / CHAPTER IV; lines 2587-2713 | medium | A poet praises a robber chief but is stripped and expelled; cold and barked at by dogs, he cannot pick up a stone from the frozen ground and jokes that villagers loose dogs and tie stones; the chief smiles, restores his clothes, and adds a fur robe and money. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER III / XVIII / XXVII / CHAPTER IV; lines 2587-2713 | medium | A learned man cannot convince an atheist, throws down his shield, flees, and says his learning is based on authorities the opponent rejects; the maxim advises not answering such a person. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER III / XVIII / XXVII / CHAPTER IV; lines 2715-2767 | high | A harsh-voiced preacher at a mosque thinks himself eloquent; townsmen conceal his defect out of respect; a rival reports a dream of his voice becoming harmonious; the preacher recognizes his unpleasant voice and vows to speak softly. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER III / XVIII / XXVII / CHAPTER IV; lines 2715-2767 | high | A harsh-voiced preacher at a mosque thinks himself eloquent; townsmen conceal his defect out of respect; a rival reports a dream of his voice becoming harmonious; the preacher recognizes his unpleasant voice and vows to speak softly. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER III / XVIII / XXVII / CHAPTER IV; lines 2715-2767 | medium | At a mosque in Sanjar, a volunteer caller to prayers chants so discordantly that hearers leave; the intendant pays him ten dinars to go elsewhere; the caller later says others offered twenty for him to leave; the nobleman jokes that they may offer fifty. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII / XXVII / CHAPTER IV / CHAPTER V; lines 2770-2877 | high | Husan Maimandi is asked why Sultan Mahmud loves Ayaz more than his beautiful bondswomen; he answers that what impresses the heart appears lovely to the eye, and the passage adds that desire can make even a demon appear like an angel and cherub. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII / XXVII / CHAPTER IV / CHAPTER V; lines 2879-2969 | high | The boy asks to be warned of immorality so he may correct it; the respondent says he sees only virtue, followed by an aphorism about the lover discerning one perfection despite many faults. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII / XXVII / CHAPTER IV / CHAPTER V; lines 2879-2969 | high | A person asks an absent friend where he has been; the reply says it is better to be sought after than loathed, followed by reflection that a rarely seen mistress is more desired. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII / XXVII / CHAPTER IV / CHAPTER V; lines 2879-2969 | high | A learned gentleman is captive to attachment and bears reproach; an admonisher warns him of calumny, but he says suffering contempt is easier than forgoing the beloved's company, with images of fatality, the eye, and an antelope led by a string. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII / XXVII / CHAPTER IV / CHAPTER V; lines 2971-3063 | high | A parrot is shut in the same cage with a crow and complains about the crow's ugly appearance, wishing they were as far apart as east and west. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII / XXVII / CHAPTER IV / CHAPTER V; lines 2971-3063 | high | The narrator says the parable shows that ignorant people scorn learned people even more than learned people despise the ignorant; he adds an example of a holy man among wandering minstrels, one of whom mocks him. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII / XXVII / CHAPTER IV / CHAPTER V; lines 2971-3063 | medium | The narrator describes an associate who was his travel companion for years, shared bread and salt, and enjoyed the rights of friendship before a trifling advantage caused estrangement. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII / XXVII / CHAPTER IV / CHAPTER V; lines 3065-3158 | high | The youth asks the narrator’s origin and knowledge of Sa'di, asks him to speak Persian so he can be understood, and the narrator replies with lover’s imagery about the youth and grammar figures. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII / XXVII / CHAPTER IV / CHAPTER V; lines 3065-3158 | high | The youth asks the narrator’s origin and knowledge of Sa'di, asks him to speak Persian so he can be understood, and the narrator replies with lover’s imagery about the youth and grammar figures. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII / XXVII / CHAPTER IV / CHAPTER V; lines 3160-3201 | high | Khafachah robbers attack and strip the caravan; merchants lament, while the ragged dervish remains collected and unmoved. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII / XXVII / CHAPTER IV / CHAPTER V; lines 3160-3201 | medium | After separation, the narrator resolves to abandon enjoyment and society, using images of sea waves, thorns, roses, a peacock in a garden, and a snake writhing in absence. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXVII / CHAPTER IV / CHAPTER V / XVIII.; lines 3204-3269 | high | The king orders Mujnun brought into his presence and asks why he has assumed brutish manners and forsaken human society. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXVII / CHAPTER IV / CHAPTER V / XVIII.; lines 3204-3269 | high | Mujnun says the king lacks fellow-feeling for his disorder and that a companion must have the same malady to hear his tale all day. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER IV / CHAPTER V / XVIII. / CHAPTER VI; lines 3272-3384 | high | After a forced march leaves the narrator exhausted at an acclivity, a feeble old man advises steady progress, saying the fast Arab horse breaks down but the deliberate camel reaches the journey's end. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER IV / CHAPTER V / XVIII. / CHAPTER VI; lines 3272-3384 | high | In Diarbekr, a rich old man says he prayed at the foot of a pilgrimage tree until God bestowed his only son; the son privately wishes to find the tree to pray for the father's death. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER IV / CHAPTER V / XVIII. / CHAPTER VI; lines 3272-3384 | high | The narrator speaks sharply to his mother; she weeps and reminds him of infancy, citing a saying about a powerful son who forgets when he once clung helplessly to his mother's bosom. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 335-432 | high | District superintendents consult about stopping the robbers, comparing an early threat to a new-rooted tree that can still be extracted and a dam leak that can still be plugged. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 335-432 | high | The robbers are presented at the royal tribunal, and the king orders all to death; a vizir intercedes for a young boy among them, asking that his blood be spared. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 335-432 | high | The king rejects the plea, saying virtuous rays cannot illuminate the radically vicious and comparing mercy to leaving fire embers, fostering a viper’s young, or expecting fruit or sugar from unsuitable plants. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER IV / CHAPTER V / XVIII. / CHAPTER VI; lines 3386-3397 | high | A good and holy man says the miser chooses reading because recitation is easy, while money must be wrung from him; he wishes the hand of charity could accompany the bowed head in prayer. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER V / XVIII. / CHAPTER VI / CHAPTER VII; lines 3400-3508 | high | A nobleman sends his foolish son to a learned man; after lessons fail, the teacher reports that the son is not becoming wise and has nearly made him a fool. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER V / XVIII. / CHAPTER VI / CHAPTER VII; lines 3400-3508 | high | A philosopher tells his children to acquire knowledge because rank and money are unreliable, while knowledge is a perennial spring, enduring fortune, and mine of wealth that brings respect wherever one goes. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER V / XVIII. / CHAPTER VI / CHAPTER VII; lines 3400-3508 | high | A learned man educating a king's son chastises him severely; the boy complains to his father and shows his bruised body, prompting the king to question the master. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER V / XVIII. / CHAPTER VI / CHAPTER VII; lines 3400-3508 | high | In western Africa, the narrator sees a harsh, bitter schoolmaster who strikes pupils and puts some in stocks; after parents learn of his violence, they beat him and remove him from his post. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER V / XVIII. / CHAPTER VI / CHAPTER VII; lines 3510-3630 | high | A king gives his son to a preceptor; the preceptor's own sons excel while the king's son does not, and the teacher replies that education is the same but capacities differ, illustrated by stones, metals, and Canopus. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER V / XVIII. / CHAPTER VI / CHAPTER VII; lines 3510-3630 | medium | A learned senior tells a disciple that humans would surpass angels in Paradise if they sought God like sustenance; he recalls God's care for the embryo and bestowed faculties, then asks whether God would forget daily bread. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER V / XVIII. / CHAPTER VI / CHAPTER VII; lines 3510-3630 | medium | Books of philosophers are said to report that scorpions eat through their mothers' wombs; a good man accepts this as fitting, and a dying father warns his son that one ungrateful to kindred should not expect fortune's friendship. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER V / XVIII. / CHAPTER VI / CHAPTER VII; lines 3510-3630 | high | On a pilgrimage to Mecca, foot-travellers quarrel; a rider compares chess pawns becoming queens with foot-pilgrims becoming worse after crossing the desert, and a contentious pilgrim is contrasted with a patient camel. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER V / XVIII. / CHAPTER VI / CHAPTER VII; lines 3510-3630 | high | A Hindu teaches fireworks; a philosopher says this is unsuitable for one whose dwelling is straw, followed by advice not to speak or ask before knowing the likely answer. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER V / XVIII. / CHAPTER VI / CHAPTER VII; lines 3510-3630 | high | A man with eye trouble consults a horse-doctor, receives animal eye treatment, becomes blind, and the judge denies redress; the moral warns against employing inexperienced or low-capacity people in important affairs. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER V / XVIII. / CHAPTER VI / CHAPTER VII; lines 3632-3650 | high | The holy man says God made the slave a creature like the master, subject to his command, and tells the master to give thanks and avoid savage treatment. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII. / CHAPTER VI / CHAPTER VII / XVIII; lines 3653-3723 | high | The narrator travels with Syrians from Balkh on a robber-infested road; one young escort is physically formidable and armed, but raised in luxury and inexperienced in war and travel. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII. / CHAPTER VI / CHAPTER VII / XVIII; lines 3653-3723 | medium | The poor man's son answers that before the rich father can move under the heavy load of stone, his own father will have risen to heaven. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII. / CHAPTER VI / CHAPTER VII / XVIII; lines 3653-3723 | medium | The narrator sees a person in dervish garb but without dervish meekness, seated in company, abusing the rich, and saying the poor lack ability while the opulent lack liberality. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII. / CHAPTER VI / CHAPTER VII / XVIII; lines 3725-3760 | high | The speaker, owing support to the bounty of the great, replies to a friend that the rich are treasury of the indigent, granary of the hermit, fane of the pilgrim, resting-place of the traveler, and carriers of burdens for others. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII. / CHAPTER VI / CHAPTER VII / XVIII; lines 3725-3760 | medium | "the ant is laying by a store in summer that she may enjoy an abundance in winter" | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII. / CHAPTER VI / CHAPTER VII / XVIII; lines 3762-3844 | high | The antagonist cites the prophet’s statement that poverty is his glory; the narrator says this applies to resigned spiritual heroes, not to those wearing pious garb for charity, and mentions the last day of account and a rosary of a thousand beads. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII. / CHAPTER VI / CHAPTER VII / XVIII; lines 3762-3844 | high | The narrator says hardship and appetite lead people into dangerous enterprises and disregard for lawful and forbidden things, using images of a dog mistaking a clod for a bone and a greedy man mistaking a corpse-bier for food. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII. / CHAPTER VI / CHAPTER VII / XVIII; lines 3762-3844 | high | The dervish responds angrily with martial and riding metaphors for speech, then condemns the wealthy as proud, contemptuous, and insolent; he cites a maxim that such a wealthy person is inwardly a beggar. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII. / CHAPTER VI / CHAPTER VII / XVIII; lines 3846-3931 | high | The disputants take their dispute to the cazi and agree to accept his equitable decree to distinguish between poor and rich. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII. / CHAPTER VI / CHAPTER VII / XVIII; lines 3933-3972 | medium | The cazi describes one tribe of rich people as bigoted, stingy, collecting and hoarding money, refusing to use or give it, and ignoring poor distress even amid drought or flood. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII. / CHAPTER VI / CHAPTER VII / XVIII; lines 3933-3972 | medium | The cazi turns from the narrator toward the dervish and says the dervish has charged the rich with sin and forbidden intoxication. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER VI / CHAPTER VII / XVIII / CHAPTER VIII; lines 3975-4130 | high | Riches are for life's comfort, not for hoarding; a wise man says the fortunate person spent and gave away, while the unfortunate person died leaving wealth behind. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER VI / CHAPTER VII / XVIII / CHAPTER VIII; lines 3975-4130 | high | Two people labor vainly: one who hoards wealth without spending and one who acquires science without practicing it; the latter is compared to a beast carrying books. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER VII / XVIII / CHAPTER VIII / XVIII; lines 4132-4180 | high | The passage says one should hear an adversary's advice in order to do the contrary, illustrated by refusing the foe's indicated straight right-hand path and turning left. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER VII / XVIII / CHAPTER VIII / XVIII; lines 4132-4180 | medium | The passage names the king without clemency and the holy man without learning as enemies of church and state, and says a prince should be obedient to God's will. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER VII / XVIII / CHAPTER VIII / XVIII; lines 4132-4180 | high | The passage warns that a king's anger may alarm friends, compares passion to fire, describes humans as formed of dust, and recounts a holy man's counsel to be patient like the earth. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER VII / XVIII / CHAPTER VIII / XVIII; lines 4132-4180 | high | The passage warns that a king's anger may alarm friends, compares passion to fire, describes humans as formed of dust, and recounts a holy man's counsel to be patient like the earth. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER VII / XVIII / CHAPTER VIII / XVIII; lines 4132-4180 | high | The passage says an evil-disposed man is captive to himself and that even ascent to heaven would not free him from the misfortune caused by his own evil heart. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII / CHAPTER VIII / XVIII / XXIII; lines 4183-4200 | high | “When you see discord raging among the troops of your enemy, be on your side quiet” and “When thou beholdest war among thy foes, go and enjoy peace with thy friends.” | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII / CHAPTER VIII / XVIII / XXIII; lines 4183-4200 | high | “Keep to yourself any intelligence that may prove unpleasant, till some person else has disclosed it.” | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER VIII / XVIII / XXIII / XXVIII; lines 4203-4236 | high | Whoever counsels a self-sufficient man is himself said to need a counsellor. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER VIII / XVIII / XXIII / XXVIII; lines 4203-4236 | high | The passage warns against a rival's wheedling and a parasite's sycophancy; it describes flattery as linked to treachery, gluttony, a fool inflated by praise, and a flatterer who may later list defects if not rewarded. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER VIII / XVIII / XXIII / XXVIII; lines 4203-4236 | high | An orator's speech lacks correctness until someone shows its defects; one should not be vain of eloquence because it has a fool's and one's own approval. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER VIII / XVIII / XXIII / XXVIII; lines 4203-4236 | high | Everyone thinks his own intellect perfect and child handsome; a Muslim and a Jew argue, each swearing that falsity would make him like the other, and the section ends that nobody would say, 'I am ignorant.' | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII / XXIII / XXVIII / XXXII; lines 4239-4250 | high | The father gives sage advice: "Lust is a fire" and one should pour "the water of continence" upon it to avoid hellish flames in the next world. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXVIII / XXXII / XXXIII / XXXIV; lines 4253-4271 | high | Whoever does not do good when able will suffer hardship when unable; the misanthrope has no friend in adversity. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXVIII / XXXII / XXXIII / XXXIV; lines 4253-4271 | high | "Life stands on the verge of a single breath" and is described as existence between two nonentities. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXVIII / XXXII / XXXIII / XXXIV; lines 4253-4271 | medium | Those who trade their religious practice for worldly pelf are condemned; the passage asks what was gained by selling Joseph. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXII / XXXIII / XXXIV / XXXVI; lines 4274-4285 | high | Things produced in haste are said to waste quickly; a porcelain cup is made from clay over forty years, while in Bagdad one hundred cups can be made in a day, with differing value implied. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXIV / XXXVI / XXXVII / XXXVIII; lines 4288-4309 | high | Section XXXVII says patience accomplishes its object, while hurry leads to ruin; in the desert, the deliberate man outstrips the hurried one, the fast steed breaks down, and the camel-driver reaches the journey’s end. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXIV / XXXVI / XXXVII / XXXVIII; lines 4288-4309 | high | Section XXXVIII says silence is best for an ignorant man, counsels keeping watch over the tongue, and compares levity in a nut to emptiness. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXIV / XXXVI / XXXVII / XXXVIII; lines 4288-4309 | medium | A fool spends his time trying to instruct an ass; a wise man asks what he is doing and says the brute cannot learn speech from him, so he should learn silence from it. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVI / XXXVII / XXXVIII / XXXIX; lines 4312-4349 | high | A person who argues with someone more learned to appear wise proves himself foolish; the passage advises not contradicting a superior in conversation. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVI / XXXVII / XXXVIII / XXXIX; lines 4312-4349 | medium | Association with the wicked is said to prevent good; an angel associating with a demon would learn brutality, perfidy, and hypocrisy; a wolf tears skins rather than mends them. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVI / XXXVII / XXXVIII / XXXIX; lines 4312-4349 | high | One who acquires knowledge but does not practise it is compared to someone who ploughs land and leaves it unsown. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVI / XXXVII / XXXVIII / XXXIX; lines 4312-4349 | high | The passage says handsome physical appearance does not guarantee good moral character; virtue resides in the heart, and hidden baseness may take years to detect. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 434-535 | high | The vizir takes the boy home, educates him with tutors in logic, rhetoric, and courtly accomplishments, praises his improvement to the king, and the king replies that a wolf's whelp remains a wolf even if raised by a man. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 434-535 | high | Sa'di says he saw an officer's son at the gate of Oghlamish Patan, King of Delhi, whose wit, learning, wisdom, understanding, youth, and good fortune drew praise and royal notice. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 434-535 | high | A Persian king oppresses subjects' property with violence and rapacity; people emigrate, population and state resources diminish, the treasury is empty, and enemies strengthen, followed by maxims urging humanity and kindness. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 434-535 | high | In the king's presence, the Sháh Námeh account of Zohák's decline and Feridún's succession is read; the minister explains that people gathered around Feridún and advises the king that munificence and clemency gather people and secure dominion, while tyranny is like expecting shepherd-work from a wolf. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVIII / XXXIX / XLVII / XLVIII; lines 4352-4463 | high | Weak challengers who contend with the great or strong are warned of injury, using images of a ram, lion, naked scimitar, and wrist of iron. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVIII / XXXIX / XLVII / XLVIII; lines 4352-4463 | high | Weak challengers who contend with the great or strong are warned of injury, using images of a ram, lion, naked scimitar, and wrist of iron. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVIII / XXXIX / XLVII / XLVIII; lines 4352-4463 | high | An opposing view counsels delaying execution of captives because one can still kill or release them; death is easy to cause, life hard to restore, and an arrow cannot be recalled after release. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVIII / XXXIX / XLVII / XLVIII; lines 4352-4463 | high | The passage contrasts genius, education, and innate worth with lineage through embers and fire, sugar and cane, Canaan and Noah, rose and thorn-bush, and Abraham and Azor. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVIII / XXXIX / XLVII / XLVIII; lines 4352-4463 | high | True musk reveals itself by smell; skilled people need not boast. A wise man is like a silent vase full of virtues, while an ignorant man is like a noisy empty drum; the learned among illiterate are compared to the lovely among the blind or the Koran in an infidel dwelling. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXIX / XLVII / XLVIII / LXIII; lines 4466-4491 | high | A long-conciliated friend should not be alienated at once; a stone that becomes a ruby over years should not be destroyed by striking another stone. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XLVII / XLVIII / LXIII / LXVII; lines 4494-4511 | medium | Whoever gives up carnal indulgence to gain mankind's approval is described as abandoning lawful passion and involving himself in the forbidden. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XLVII / XLVIII / LXIII / LXVII; lines 4494-4511 | medium | A wise man should not overlook vulgar insolence through clemency, because respect for him is reduced and the offenders' brutality is reinforced. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XLVIII / LXIII / LXVII / LXXIV; lines 4514-4532 | high | In drought and scarcity, one should not ask the distressed dervish how he is unless prepared to apply balm to his wound and supply subsistence. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XLVIII / LXIII / LXVII / LXXIV; lines 4514-4532 | high | Two things are called repugnant to reason: expending more than Providence has allotted and dying before the ordained time. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | LXVII / LXXIV / LXXVI / LXXVII; lines 4535-4550 | medium | The speaker addresses one seeking food and one sought by death, saying God will provide daily bread whether or not one exerts oneself. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | LXVII / LXXIV / LXXVI / LXXVII; lines 4535-4550 | high | A person could enter the mouth of a tiger or lion and not be devoured unless destiny ordained it. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | LXXVI / LXXVII / LXXVIII / LXXXI; lines 4553-4571 | high | The passage describes an envious man as begrudging Providence’s gifts and hostile to the innocent; the speaker meets such a man in dignified clothing and warns him not to wish misfortune on one whose own condition is already calamity enough. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | LXXXII / LXXXIII / LXXXIV / LXXXV; lines 4574-4599 | high | Aphorism compares a scholar without diligence, traveller without knowledge, theorist without practice, and devotee without learning to figures or objects lacking necessary means: lover without money, bird without wings, tree without fruit, and house without an entrance. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | LXXXII / LXXXIII / LXXXIV / LXXXV; lines 4574-4599 | high | The sincere publican proceeds on foot, while the slothful Pharisee is mounted and asleep. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | LXXXIV / LXXXV / LXXXVI / LXXXIX; lines 4602-4643 | high | A learned man without works is likened to a bee without honey; a hornet that yields no honey is told not to wound with its sting. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | LXXXIV / LXXXV / LXXXVI / LXXXIX; lines 4602-4643 | high | One’s own tattered garment and self-produced salad and vinegar are preferred to a sovereign’s dress and the lamb and bread sauce at a village chief’s table. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | LXXXIV / LXXXV / LXXXVI / LXXXIX; lines 4602-4643 | high | It is called contrary to prudence to take medicine on conjecture or to follow a road except by the caravan’s track. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | LXXXIV / LXXXV / LXXXVI / LXXXIX; lines 4602-4643 | high | Ghazali is asked how he reached such knowledge and replies that he was not ashamed to ask others whatever he did not know. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | LXXXIV / LXXXV / LXXXVI / LXXXIX; lines 4602-4643 | medium | The passage warns not to question hastily about what one may later know, to avoid loss of consequence and respectability. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | LXXXV / LXXXVI / LXXXIX / XCIII; lines 4646-4667 | high | "If thou knowest that the inclination is reciprocal, accommodate thy story to the temper of the hearer"; a discreet man in Mujnun's company would speak only with encomiums on Laila. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | LXXXV / LXXXVI / LXXXIX / XCIII; lines 4646-4667 | high | "Whoever interrupts the conversation of others" to display knowledge reveals ignorance; philosophers say a prudent man waits until the question is formally stated. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | LXXXV / LXXXVI / LXXXIX / XCIII; lines 4646-4667 | high | "Whoever interrupts the conversation of others" to display knowledge reveals ignorance; philosophers say a prudent man waits until the question is formally stated. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | LXXXVI / LXXXIX / XCIII / XCVIII; lines 4670-4762 | high | Falsehood is compared to a sabre cut whose scar remains; Joseph’s brothers are cited as disbelieved after becoming notorious for a lie. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | LXXXVI / LXXXIX / XCIII / XCVIII; lines 4670-4762 | high | A thankful dog that remembers a crumb is said to be worth more than an ungrateful human who may turn hostile despite long kindness. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | LXXXVI / LXXXIX / XCIII / XCVIII; lines 4670-4762 | high | A cited Gospel saying states that riches turn a person toward property and poverty makes the person dejected, hindering praise and worship. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | LXXXVI / LXXXIX / XCIII / XCVIII; lines 4670-4762 | high | Those not corrected by punishments of this life will face punishments to come; princes admonish and then confine those who do not listen. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | LXXXVI / LXXXIX / XCIII / XCVIII; lines 4670-4762 | high | A bird avoids grain when it sees another bird captive in a snare; people are urged to take warning from others’ mischance. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | LXXXVI / LXXXIX / XCIII / XCVIII; lines 4670-4762 | medium | Good fortune and guidance are attributed to God; the one God directs cannot be led astray, and the one God bewilders cannot be directed. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | LXXXVI / LXXXIX / XCIII / XCVIII; lines 4670-4762 | high | A beggar with a good end is better than a king with an evil end; sorrow followed by joy is preferred to joy followed by sorrow. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | LXXXIX / XCIII / XCVIII / CVIII; lines 4765-4801 | medium | "The sky enriches the earth with rain, and the earth gives it dust in return"; the passage also cites the Arab saying, "What the vessels have, that they give." | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | LXXXIX / XCIII / XCVIII / CVIII; lines 4765-4801 | medium | God discerns and conceals impropriety; the neighbor does not see hidden things yet clamors, and the passage warns that no one would be safe if hidden matters were known. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | LXXXIX / XCIII / XCVIII / CVIII; lines 4765-4801 | high | Gold comes from mines by digging, and from a miser by his death; misers guard wealth anxiously, but after death the gold remains and they have not enjoyed it. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | LXXXIX / XCIII / XCVIII / CVIII; lines 4765-4801 | high | Those who deal harshly with the weak will suffer from the strong; the passage warns not to afflict the feeble lest one fall under the strong one's lash. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | LXXXIX / XCIII / XCVIII / CVIII; lines 4765-4801 | high | A wise man works through opposition and drops anchor in quiet, where there is safety and enjoyment. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XCIII / XCVIII / CVIII / CXIII; lines 4804-4835 | high | The gamester wants three sixes but throws three aces; a richer pasture exists, but the horse lacks command over its tether. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XCIII / XCVIII / CVIII / CXIII; lines 4804-4835 | medium | The dervish prays: "O God, have compassion on the wicked," because God has made the good virtuous. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XCIII / XCVIII / CVIII / CXIII; lines 4804-4835 | medium | Jemshid is said to be the first to put edging around his garment and a ring on his finger; when asked about ornament on the left hand, he says the right hand's being right is ornament enough. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CVIII / CXIII / CXVII / CXVIII; lines 4838-4880 | high | A proper counselor to kings neither fears losing his head nor seeks reward; gold at his feet and an Indian sword over his head leave him indifferent because he is firm in divine unity. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CVIII / CXIII / CXVII / CXVIII; lines 4838-4880 | high | The cazi is satirized as requiring sweets and as a judge who, for five cucumbers as a bribe, will confirm a right to ten fields of melons. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CVIII / CXIII / CXVII / CXVIII; lines 4838-4880 | high | Questioners ask a wise man why only the fruitless cypress is called free among the lofty, shady trees created by God; he answers that other trees depend on produce and seasons, while the cypress is always flourishing, like religious independents. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CVIII / CXIII / CXVII / CXVIII; lines 4838-4880 | high | The wise man counsels not fixing the heart on what is transitory, says the Tigris will flow through Baghdad after the Khalifs are extinct, and advises being liberal like the date-tree when one has plenty and free like the cypress when one has nothing to give. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CXVII / CXVIII / CXXII / THE CONCLUSION OF THE BOOK; lines 4883-4921 | high | The passage says admonition is threaded like pearls on elegant language and instruction is sweetened like a bitter potion with honey so that the reader may accept it; it also says prophets deliver or warn and that is enough. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CXVII / CXVIII / CXXII / THE CONCLUSION OF THE BOOK; lines 4883-4921 | high | “Two orders of mankind died, and carried with them regret: such as had and did not spend, and such as knew and did not practise.” | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CXVII / CXVIII / CXXII / THE CONCLUSION OF THE BOOK; lines 4883-4921 | high | The passage contrasts a miser whose faults are pointed out with a generous man whose liberality covers his blemishes. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 537-638 | high | Hormuz, son of Nushirowan, says he found no imprisonable fault in his father's ministers but confined them because they did not fully trust him and might conspire for their own safety. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 537-638 | high | “Have compassion on your own weak subjects, that you may not see disquiet from a strong foe.” | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 537-638 | high | “Have compassion on your own weak subjects, that you may not see disquiet from a strong foe.” | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 537-638 | medium | A naked dervish outside in the cold replies: “I admit that thou hast no cause of care for thyself, but hast thou none for us?” | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 640-735 | high | A dervish spends all his ready cash, returns in distress, and his case is brought before the king at an unwelcome time; the passage warns about the wrath of kings and proper timing. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 640-735 | high | A discreet minister advises giving subsistence by instalments, avoiding harshness after raising hopes, and uses the image of beings gathering at a fresh water fountain rather than the briny ocean. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 640-735 | high | An ancient king is easy on yeomanry revenue but hard on soldiers' pay; when an enemy appears, the troops turn away, and the passage states that unpaid troops relax in arms. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 640-735 | high | A displaced vizir joins dervishes and is consoled; when the king offers reinstatement, he refuses, saying the wise prefer being out of office. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 640-735 | high | In a tamsil, a Siyah-gosh or lion-provider serves a lion for leftovers and protection but refuses closer approach because he would not be safe from the lion's violence. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 737-821 | high | "the service of kings offers a twofold prospect--a hope of maintenance and a fear for existence" | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 737-821 | high | The narrator tells of a fox fleeing because camels are being requisitioned, fearing malicious people may call him a camel; he also warns of snakebite, spies, informers, and false reports before the king. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 737-821 | medium | The narrator speaks to the lord high treasurer, who nominates the friend for a small office; later the friend is promoted to a higher station and becomes favored by the king. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | PERSIAN LITERATURE / CONTENTS / THE GULISTAN / CHAPTER; lines 81-120 | medium | The listed chapter headings are: customs of kings; morals of dervishes; preciousness of contentment; benefit of being silent; love and youth; imbecility and old age; impressions of education; duties of society. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 823-889 | high | The narrator warned that service of princes is like a voyage at sea, profitable but hazardous, ending either in treasure or death by a wave. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 823-889 | high | The narrator refrains from further reproach and recites verses about finding fetters after ignoring counsel and not putting a finger into a scorpion's hole unless able to endure its sting. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 823-889 | high | The man says friends abandoned him, persecution followed, and after news of the pilgrims' safe return he was released from heavy durance with hereditary property confiscated. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 823-889 | medium | The great man's attendants usher the narrator in respectfully, offer the highest seat, and the narrator takes the lowest seat in humility. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 823-889 | high | The narrator speaks of the fraternity's fault and says God discerns failings yet continues support; the prince orders the stipend continued and arrears paid. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | SA'DI / INTRODUCTION / CHAPTER I / XVIII; lines 892-983 | high | A prince inherits immense riches from his father and gives innumerable gifts to troops and people; accompanying verses praise munificence through seed and fragrance images. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | INTRODUCTION / CHAPTER I / XVIII / XXIII; lines 986-1083 | high | A runaway slave is returned to King Umraw-layas; the hostile vizir seeks his death. The slave invokes the last reckoning and asks that, if he must die, his death be given a legal pretext by first letting him kill the vizir, so the king may execute him in retaliation. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | INTRODUCTION / CHAPTER I / XVIII / XXIII; lines 986-1083 | high | King Zuzan has a generous minister who speaks well of others; after one act displeases the king, he is confined. Crown officers remember his former benefits and treat him with courtesy rather than coercion. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | INTRODUCTION / CHAPTER I / XVIII / XXIII; lines 986-1083 | medium | The minister says calamity came by divine ordination and adds: "Though the arrow may seem to issue from the bow, the intelligent can see that the archer gave it its aim." | record |
| Celtic Irish | Heroic Romances of Ireland | THE COURTSHIP OF ETAIN / INTRODUCTION / PROLOGUE IN FAIRYLAND / FROM THE LEABHAR NA H-UIDHRI; lines 1029-1131 | medium | The horseman gazes on the maidens, who are filled with love for him, and sings that Etain dwells by Cichmany Bay and that Etar's wife drank her as a heavy draught. | record |
| Celtic Irish | Heroic Romances of Ireland | PROLOGUE IN FAIRYLAND / FROM THE LEABHAR NA H-UIDHRI / THE COURTSHIP OF ETAIN / EGERTON VERSION; lines 1508-1595 | high | Eochaid summons Dalan the Druid; Dalan goes west to a mountain later called Slieve Dalan, makes three yew wands, writes ogham, and by wisdom and ogham learns Etain is in the fairy mound of Bri Leith and that Mider bore her there. | record |
| Celtic Irish | Heroic Romances of Ireland | MAC DATHO'S BOAR / INTRODUCTION / MAC DATHO'S BOAR / FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.); lines 2033-2183 | medium | Mac Datho grows silent, does not eat or sleep, and explains that refusing either Conor or Ailill would bring destructive retaliation against him and his people. | record |
| Celtic Irish | Heroic Romances of Ireland | FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 3437-3584 | medium | Labraid and Cuchulain make a circuit about the army and see it as innumerable; two ravens speak and reveal Druid secrets, the armies laugh, call the one there the madman from Ireland, and chase the ravens away. | record |
| Celtic Irish | Heroic Romances of Ireland | INTRODUCTION / THE SICK-BED OF CUCHULAIN / THE EXILE OF THE SONS' OF USNACH / INTRODUCTION; lines 3883-3930 | medium | Deirdre as a seer is prominent in the Glenn Masain version but does not appear in the older Leinster text. | record |
| Celtic Irish | Heroic Romances of Ireland | THE EXILE OF THE SONS' OF USNACH / INTRODUCTION / THE EXILE OF THE SONS OF USNACH / BOOK OF LEINSTER VERSION; lines 3933-4078 | high | The woman approaches Cathbad the Druid, described as a man of knowledge, and asks him for wisdom about the cry from within her. | record |
| Celtic Irish | Heroic Romances of Ireland | A. H. LEAHY / IN TWO VOLUMES / VOL. I / PREFACE; lines 503-580 | medium | Tain bo Regamna is described as a grotesque supernatural piece whose prophecies correspond to part of the Great Tain; Boar of Mac Datho is described as archaic, savage, humorous, and non-supernatural. | record |
| Celtic Irish | Heroic Romances of Ireland | ALSO THE CONCLUSION OF THE TALE FROM THE SAME VERSION / THE COMBAT AT THE FORD / INTRODUCTION / THE COMBAT AT THE FORD; lines 5584-5679 | medium | After ceasing combat, the warriors give weapons to charioteers, embrace and kiss, share horses' paddock and charioteers' fire, receive fresh-rush couches and healing herbs; Cuchulain sends an equal portion of herbs and plants west across the ford to Ferdia. | record |
| Celtic Irish | Heroic Romances of Ireland | IN TWO VOLUMES / VOL. I / PREFACE / INTRODUCTION IN VERSE; lines 655-781 | medium | 'Tis hard an audience now to win / For lore that Ireland's tales can teach | record |
| Celtic Irish | Heroic Romances of Ireland | IN TWO VOLUMES / VOL. I / PREFACE / INTRODUCTION IN VERSE; lines 655-781 | high | The bards set their thoughts of women high and did not deem women prizes won in fights, but minds like men's and women still. | record |
| Celtic Irish | Heroic Romances of Ireland | PAGE 67 / PAGES 68, 69 / PAGE 69 / PAGE 71; lines 7569-7680 | medium | “Though all Erin were mine ... I would resign it ... for knowledge of the place to which I came.” | record |
| Celtic Irish | Heroic Romances of Ireland | PAGE 83 / PAGE 85 / THE EXILE OF THE SONS OF USNACH / PAGE 91; lines 7876-7904 | medium | “Let Cathbad hear, the fair one... the prince, the royal diadem... by druid arts of the Druid” | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 1010-1106 | medium | The Margites is described as a burlesque poem whose hero is both sciolist and simpleton, knowing many things badly; its plan cannot be traced. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 1802-1902 | high | Perses is told to listen to right and cease violence; Zeus ordained that animals devour one another but gave right to humankind. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 1904-1992 | high | The Pleiades' rising and setting mark harvest and ploughing; they are hidden forty days and nights; the speaker warns Perses to do the gods' ordained work, pay debts, and avoid hunger and begging. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 1994-2082 | high | The passage warns that solstice ploughing yields a thin crop, but a late plougher may prosper if the cuckoo calls in the oak and Zeus sends rain of the right depth; the addressee should mark grey spring and rain season. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 2084-2167 | medium | The speaker says he sailed only to Euboea from Aulis, won a song prize at Amphidamas’ games, dedicated a handled tripod to the Muses of Helicon, and was taught by the Muses to sing. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 2169-2282 | high | Spring sailing is marked by fig leaves; the speaker warns of danger at sea, advises not loading all goods into ships, compares overloading a wagon, and states that measure and proportion are best. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 2284-2336 | high | The days are blessings to men, while others are changeable or luckless; the happy and lucky man knows these things, works without offending the gods, discerns bird omens, and avoids transgressions. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 2284-2336 | medium | The days are blessings to men, while others are changeable or luckless; the happy and lucky man knows these things, works without offending the gods, discerns bird omens, and avoids transgressions. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | HESIOD / HESIODS WORKS AND DAYS / THE DIVINATION BY BIRDS / THE ASTRONOMY; lines 2338-2416 | low | A Proclus notice says some make the Divination by Birds follow Works and Days 828, while Apollonius of Rhodes rejects it as spurious. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | HESIODS WORKS AND DAYS / THE DIVINATION BY BIRDS / THE ASTRONOMY / THE PRECEPTS OF CHIRON; lines 2418-2437 | high | The addressee is told to mark the teachings in a wise heart and, whenever coming to the house, to offer good sacrifices to the eternal gods. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | HESIODS WORKS AND DAYS / THE DIVINATION BY BIRDS / THE ASTRONOMY / THE PRECEPTS OF CHIRON; lines 2418-2437 | high | “Decide no suit until you have heard both sides speak.” | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE ASTRONOMY / THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS; lines 2439-2460 | high | Pliny reports that Hesiod says the Idaean Dactyls taught the smelting and tempering of iron in Crete. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2463-2554 | high | The Muses of Helicon dance by springs and Zeus's altar, wash in waters, go out by night in mist, praise the gods, and teach Hesiod song while he shepherds under Helicon. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2463-2554 | high | The Muses say they know how to speak many false things as though true, and also how to utter true things when they will. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2463-2554 | high | Princes honored by the Muses at birth receive sweet dew on the tongue, speak graciously, settle causes with true judgments, calm quarrels, and are greeted with reverence. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2463-2554 | high | Singers and harpers come through the Muses and Apollo; princes are of Zeus; a Muse-loved singer can turn a sorrowing person away from grief by singing old deeds and the Olympian gods. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 252-364 | medium | “We can tell many a feigned tale to look like truth, but we can, when we will, utter the truth” | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 252-364 | medium | In the third period, Ionian and island poets follow the Homeric tradition, while continental and especially Boeotian epic substitutes practical and matter-of-fact subjects: maxims, agriculture, astronomy, augury, calendar, religion, and genealogies. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3012-3099 | medium | The son of Cronos and the other deathless gods bring the three beings back to the light at Earth’s advice; Earth says they will bring victory and glory. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3198-3291 | high | Zeus makes wise Metis his first wife; before she gives birth to Athena, Zeus deceives her and places her in his belly to prevent another from holding royal sway and so she may devise good and evil for him. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3293-3404 | high | Zeus gives birth from his own head to Tritogeneia/Athena; Hera, angry and quarrelling with Zeus, bears Hephaestus without union with him. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3293-3404 | low | The son of Aeson completes labours imposed by Pelias, leads Medea away from Aeetes, returns to Iolcus with her on a swift ship, marries her, and their son Medeus is raised by Cheiron in the mountains. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3406-3419 | medium | The sweet-voiced Muses of Olympus, daughters of aegis-holding Zeus, are asked to sing of the company of women. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3421-3527 | high | Eurynome, daughter of Nisus, is taught art, wit, and wisdom by Athena and is described as beautiful and fragrant. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3529-3639 | medium | The daughters of Proetus are sought in marriage by Panhellenes; notices say they fell mad for rejecting Dionysus' rites or scorning Juno, believed they became cows, left Argos, and were later cured by Melampus. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3641-3768 | medium | Phineus is blinded either because he revealed the road to Phrixus or because he preferred long life to sight; he had sons Thynus and Mariandynus and was brought by Harpies to the land of milk-feeders with wagons for houses. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 366-450 | medium | Hesiod lives a farmer’s life until, according to an early tradition, the Muses meet him while he tends sheep on Mt. Helicon and teach him a glorious song. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4158-4264 | high | Dodona is loved by Zeus and appointed as his oracle; doves live in a hollow oak, and visitors bring gifts and seek prophecy. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 452-529 | high | “The poem has properly no technical object at all, but is moral: its real aim is to show men how best to live in a difficult world.” | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | II. 1745 / THE SHIELD OF HERACLES / THE MARRIAGE OF CEYX / THE GREAT EOIAE; lines 4786-4884 | high | Melampus buries a killed serpent; its offspring inspire prophecy by licking his ears. Later he is caught stealing cows and is released after warning of a house collapse. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | II. 1745 / THE SHIELD OF HERACLES / THE MARRIAGE OF CEYX / THE GREAT EOIAE; lines 4786-4884 | medium | Melampus buries a killed serpent; its offspring inspire prophecy by licking his ears. Later he is caught stealing cows and is released after warning of a house collapse. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE SHIELD OF HERACLES / THE MARRIAGE OF CEYX / THE GREAT EOIAE / THE MELAMPODIA; lines 4906-4974 | high | Calchas returns from Troy with Amphilochus, finds the greater seer Mopsus near Clarus, poses a question about the number of figs on a small wild fig-tree, and dies after Mopsus's answer proves true. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE SHIELD OF HERACLES / THE MARRIAGE OF CEYX / THE GREAT EOIAE / THE MELAMPODIA; lines 4906-4974 | medium | Teiresias is described as living through seven generations and speaks to Zeus about preferring a shorter mortal life and mortal wisdom. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE SHIELD OF HERACLES / THE MARRIAGE OF CEYX / THE GREAT EOIAE / THE MELAMPODIA; lines 4906-4974 | high | Teiresias sees two mating snakes on Cithaeron, changes into a woman after killing the female, returns to his own nature after killing the male, judges a question posed by Zeus and Hera, is blinded by Hera, and receives seer power from Zeus. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE SHIELD OF HERACLES / THE MARRIAGE OF CEYX / THE GREAT EOIAE / THE MELAMPODIA; lines 4906-4974 | medium | The fragment mentions delightful tales at a feast and knowledge of clear tokens of ill or good among signs given by deathless ones to mortals. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE GREAT EOIAE / THE MELAMPODIA / AEGIMIUS / FRAGMENTS OF UNKNOWN POSITION; lines 5025-5104 | high | Phoebus Apollo or Paean may save someone from death; Paean knows remedies for all things. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE GREAT EOIAE / THE MELAMPODIA / AEGIMIUS / FRAGMENTS OF UNKNOWN POSITION; lines 5025-5104 | high | The Muses make a man very wise and marvellous in utterance. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5177-5263 | medium | Demeter and Hecate go to Helios; Demeter asks him, as one whose beams look over all earth and sea, to tell who seized her daughter against her will. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 531-624 | medium | Divination by Birds is said to teach disaster avoidance through bird omens; Astronomy or Astrology treats constellations, risings/settings, legends, and possible guidance for human affairs. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 531-624 | medium | Divination by Birds is said to teach disaster avoidance through bird omens; Astronomy or Astrology treats constellations, risings/settings, legends, and possible guidance for human affairs. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 626-712 | medium | The Aegimius is associated with Aegimius' war against the Lapithae, Heracles' aid, and related figures; the Melampodia is associated with histories of famous seers such as Mopsus, Calchas, Teiresias, and Melampus. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6642-6699 | medium | Apollo says it is not lawful for Hermes or other gods to learn the requested sooth-saying; only Zeus' mind knows it, and Apollo is sworn as the sole god to know Zeus' wise counsel. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6642-6699 | high | Apollo describes three holy winged virgin sisters, with heads sprinkled with white meal, dwelling under a ridge of Parnassus. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | XVIII. TO HERMES / XIX. TO PAN / XX. TO HEPHAESTUS / XXI. TO APOLLO; lines 7229-7248 | medium | The Muses are asked to sing of Hephaestus, famed for inventions; with bright-eyed Athene he taught glorious gifts to men throughout the world. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | XX. TO HEPHAESTUS / XXI. TO APOLLO / XXII. TO POSEIDON / XXIII. TO THE SON OF CRONOS, MOST HIGH; lines 7251-7268 | high | Zeus is praised as chiefest among the gods, greatest, all-seeing, lord of all, fulfiller, and one who whispers words of wisdom to Themis. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | XXVI. TO DIONYSUS / XXVII. TO ARTEMIS / XXVIII. TO ATHENA / XXIX. TO HESTIA; lines 7349-7365 | medium | Hermes is invoked with titles including son of Zeus and Maia, messenger, bearer of the golden rod, and giver of good; Hermes and Hestia are asked to dwell in the house and aid wisdom and strength. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | XXXI. TO HELIOS / XXXII. TO SELENE / XXXIII. TO THE DIOSCURI / HOMERS EPIGRAMS2601; lines 7571-7583 | medium | Homer asks hunters of deep sea prey whether anything has been caught; a fisherman replies that what was caught was left behind and what was not caught is carried home. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE STORY OF OEDIPUS / THE THEBAID / THE EPIGONI / THE CYPRIA; lines 7708-7815 | high | At Aulis the leaders sacrifice, the serpent-and-sparrows incident occurs before them, and Calchas foretells future events. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE EPIGONI / THE CYPRIA / THE AETHIOPIS / THE LITTLE ILIAD; lines 7964-8081 | medium | Odysseus catches Helenus, who prophesies about taking Troy; Diomede brings Philoctetes from Lemnos; Machaon heals Philoctetes, who kills Alexandrus; Menelaus outrages the body and Trojans bury it. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE CYPRIA / THE AETHIOPIS / THE LITTLE ILIAD / THE SACK OF ILIUM; lines 8106-8167 | medium | The Earth-Shaker gives one son skill to remove missiles and heal wounds, and another knowledge of hidden and desperate diseases; the latter notices Aias' flashing eyes and clouded mind when enraged. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE EXPEDITION OF AMPHIARAUS / THE TAKING OF OECHALIA / THE PHOCAIS / THE MARGITES; lines 8294-8325 | medium | "He knew many things but knew all badly..." | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE MARGITES / THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST; lines 8642-8754 | medium | Hadrian asks the Pythia about Homer's city and parents; the oracle names Ithaca, Telemachus, and Epicasta and calls Homer the wisest of mortals. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE MARGITES / THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST; lines 8642-8754 | high | Homer and Hesiod meet by chance at Chalcis; leading Chalcidians and Paneides judge their contest, and Hesiod is said to win by questioning Homer. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE MARGITES / THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST; lines 8756-8910 | high | Homer has met Hesiod; Hesiod turns to sentences of doubtful meaning, reciting lines and requiring Homer to complete each appropriately. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE MARGITES / THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST; lines 8756-8910 | medium | Homer has met Hesiod; Hesiod turns to sentences of doubtful meaning, reciting lines and requiring Homer to complete each appropriately. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE MARGITES / THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST; lines 8756-8910 | high | After Homer’s advantage, Hesiod is jealous and asks for a standard both best and worst for mortals. Homer answers that each person being a standard to himself is best for the good and worst for the bad. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE MARGITES / THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST; lines 8912-9016 | medium | The Hellenes applaud Homer and ask that he win; the king awards Hesiod the crown for poetry of peace and husbandry; Hesiod receives and dedicates a brazen tripod to the Muses of Helicon after defeating Homer at Chalcis. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE MARGITES / THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST; lines 9018-9053 | medium | By the sea, Homer asks boys returning from fishing whether they caught anything; they reply that they left what they caught and carry what they did not catch, then explain this as referring to lice rather than fish. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9056-9226 | low | An old man walking with a staff is explained as having a third leg, as in the riddle of the Sphinx. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 914-1008 | medium | The Pythian hymn celebrates Apollo's founding of Pytho/Delphi as his oracular seat; after wanderings, the nymph at Telphus redirects him to Pytho, where he slays the she-dragon who nursed Typhaon and builds his temple. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9372-9514 | medium | Those who seek to outwit the oracle or ask more than they ought will be deceived by it and led to ruin; the note compares Hymn to Hermes, lines 541 ff. | 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 | medium | The Dodona oracle was first consulted by Deucalion and Pyrrha after the Flood; later writers say the god responded through rustling oak leaves. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9789-9933 | medium | The Thriae practise divination by pebbles, are aged maidens, are closely associated with bees, and may be conceived with human upper parts and bee bodies and wings. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9789-9933 | medium | A proverb is explained: the fox knows many ways to baffle foes, while the hedgehog knows one only that is more effectual. | record |
| Greek | The Iliad | THE EMBASSY TO ACHILLES. / BOOK X. / ARGUMENT. / THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES.; lines 10054-10172 | medium | Agamemnon says he stands as the unhappy general, that Jove bends him with cares, and that he has known no sleep while bearing his people's miseries. | record |
| Greek | The Iliad | THE EMBASSY TO ACHILLES. / BOOK X. / ARGUMENT. / THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES.; lines 10054-10172 | medium | Diomed says younger Greeks should wake the warriors, while Nestor says despair surrounds the host and asks Diomed to employ his youth as Nestor employs his age. | record |
| Greek | The Iliad | THE EMBASSY TO ACHILLES. / BOOK X. / ARGUMENT. / THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES.; lines 10174-10308 | medium | Diomedes chooses Ulysses for counsel, aid, reputation in war, and Minerva’s care; Ulysses replies modestly and urges haste because the night is passing. | record |
| Greek | The Iliad | THE EMBASSY TO ACHILLES. / BOOK X. / ARGUMENT. / THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES.; lines 10446-10587 | medium | Ulysses scorns Dolon's desire for Achilles' horses and asks where Hector, his horses, the princes, the watches, and Trojan plans are. | record |
| Greek | The Iliad | The Iliad / CONCLUDING NOTE. / INTRODUCTION.; lines 1079-1154 | medium | Homer is said to have formed the character of the Greek nation, unlike other nations formed by prophets, lawgivers, and sages; later Greek lawgivers and sages paid homage to his genius. | record |
| Greek | The Iliad | The Iliad / CONCLUDING NOTE. / INTRODUCTION.; lines 1079-1154 | medium | The passage imagines Homer’s immortal spirit in another heaven looking down on later nations making pilgrimages to a fountain caused to flow by his magic wand and seeing later great works brought into being by his songs. | record |
| Greek | The Iliad | THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES. / BOOK XI. / ARGUMENT / THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON.; lines 11305-11425 | medium | The spouse of Helen wounds Machaon in the right shoulder; Idomeneus urges Nestor to take the physician to the ships, and Nestor drives the wounded son of the healing god toward the fleet. | record |
| Greek | The Iliad | THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES. / BOOK XI. / ARGUMENT / THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON.; lines 11533-11638 | medium | Hecamede, Arsinous' golden-haired daughter and a royal slave awarded to Nestor, prepares a draught with Pramnian wine, goats-milk cheese, and flour; the drink refreshes the warriors. | record |
| Greek | The Iliad | THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES. / BOOK XI. / ARGUMENT / THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON.; lines 11640-11775 | high | Eurypylus asks Patroclus to take him to his ships, remove the dart, wash the blood, and apply balms of the sort Chiron taught Achilles and Achilles taught Patroclus; he notes the surgeons Podalirius and Machaon are unavailable. | record |
| Greek | The Iliad | The Iliad / CONCLUDING NOTE.; lines 117-192 | medium | The passage opens as a concluding note of illustrations and lists captions including Homer invoking the Muse, Mars, Minerva repressing Achilles' fury, Briseis departing from Achilles' tent, and Thetis calling or entreating Jupiter. | record |
| Greek | The Iliad | CONCLUDING NOTE. / INTRODUCTION. / THEODORE ALOIS BUCKLEY. / POPES PREFACE TO THE ILIAD OF HOMER; lines 1303-1376 | medium | The allegorical fable is described as Homer wrapping knowledge, secrets of nature, physical philosophy, elements, mental qualities, virtues, and vices in forms and persons suited to what they shadowed. | record |
| Greek | The Iliad | ARGUMENT. / THE BATTLE AT THE GRECIAN WALL. / BOOK XIII. / ARGUMENT.; lines 13285-13395 | medium | The Greeks nearly win lasting fame and drive the Trojans back, but Polydamas, described as discreetly brave, begins to counsel Hector. | record |
| Greek | The Iliad | ARGUMENT. / THE BATTLE AT THE GRECIAN WALL. / BOOK XIII. / ARGUMENT.; lines 13397-13534 | high | The counsellor says war skill differs from wise counsel and that Jove gives a wise, extensive mind to very few. | record |
| Greek | The Iliad | CONCLUDING NOTE. / INTRODUCTION. / THEODORE ALOIS BUCKLEY. / POPES PREFACE TO THE ILIAD OF HOMER; lines 1379-1468 | high | Ulysses and Nestor are both said to have wisdom as their main character: Ulysses’ wisdom is artificial and various, Nestor’s natural, open, and regular; their courage differs accordingly, one depending on caution and the other on experience. | record |
| Greek | The Iliad | CONCLUDING NOTE. / INTRODUCTION. / THEODORE ALOIS BUCKLEY. / POPES PREFACE TO THE ILIAD OF HOMER; lines 1471-1552 | medium | Homer is praised for bright imagination, called father of poetical diction and first teacher of the language of the gods to men; Aristotle is cited on his living words, and examples include an impatient arrow and blood-thirsting weapon. | record |
| Greek | The Iliad | CONCLUDING NOTE. / INTRODUCTION. / THEODORE ALOIS BUCKLEY. / POPES PREFACE TO THE ILIAD OF HOMER; lines 1471-1552 | medium | Homer's verse is described as easy as if transcribed from the Muses' dictation, vigorous like a trumpet, and rolling like a plentiful river or tide. | 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 16343-16451 | medium | Patroclus replies that Jove and Apollo, heaven, fate, Phoebus, Euphorbus, and lastly Hector caused his fall; he foretells Hector’s death by Achilles. | record |
| Greek | The Iliad | CONCLUDING NOTE. / INTRODUCTION. / THEODORE ALOIS BUCKLEY. / POPES PREFACE TO THE ILIAD OF HOMER; lines 1764-1850 | medium | The passage urges plain rendering of Homer’s moral sentences and proverbial speeches, calling their unadorned gravity and shortness venerable and oracular. | record |
| Greek | The Iliad | CONCLUDING NOTE. / INTRODUCTION. / THEODORE ALOIS BUCKLEY. / POPES PREFACE TO THE ILIAD OF HOMER; lines 1764-1850 | low | The passage says pure and noble simplicity is perfected in Scripture and Homer; the Divine Spirit used intelligible common words; Homer’s style resembles the sacred books more than that of any other writer, so translators may use some Old Testament-like expressions while avoiding expressions reserved for divinity and mystery. | 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 17693-17832 | high | The frightened Trojans call a sudden standing council; they see Achilles as their fate. Polydamas, son of Panthus and friend of Hector, is described as wise in council. | record |
| Greek | The Iliad | THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN. / BOOK XIX. / ARGUMENT. / THE RECONCILIATION OF ACHILLES AND AGAMEMNON.; lines 18478-18606 | medium | Ulysses counsels Achilles that grief for the dead should be limited, the living should eat and drink for strength, and the army should return together to battle; he says Jove turns the scale of conquest. | record |
| Greek | The Iliad | CONCLUDING NOTE. / INTRODUCTION. / THEODORE ALOIS BUCKLEY. / POPES PREFACE TO THE ILIAD OF HOMER; lines 1939-2031 | medium | The translator should "keep alive that spirit and fire" and preserve Homer's style, numbers, speeches, sentences, turns of words, periods, rites, and customs of antiquity. | record |
| Greek | The Iliad | The Iliad / CONCLUDING NOTE. / INTRODUCTION.; lines 195-286 | medium | “Scepticism is as much the result of knowledge, as knowledge is of scepticism”; the passage adds that learners must set aside old notions and embrace fresh ones. | record |
| Greek | The Iliad | POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2060-2206 | medium | Inspired by Juno, Achilles convenes the Greeks, asks whether they should return by sea, and calls for a prophet, sacred sage, or dream to explain Apollo's rage and restore Greece by atonement and hecatombs. | record |
| Greek | The Iliad | ARGUMENT. / THE DEATH OF HECTOR. / BOOK XXIII. / ARGUMENT.; lines 21344-21448 | high | "It is not strength, but art, obtains the prize, / And to be swift is less than to be wise." | record |
| Greek | The Iliad | ARGUMENT. / THE DEATH OF HECTOR. / BOOK XXIII. / ARGUMENT.; lines 21344-21448 | medium | Nestor gives his son Antilochus the reins, restrains his heat, and says the gods Neptune and Jove have blessed him with skill to turn the flying wheel around the goal. | record |
| Greek | The Iliad | POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2208-2344 | medium | Achilles tells the prophet to speak freely and swears by the god of day that no Greek, not even the chief, will touch the priest while Achilles lives. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23328-23452 | medium | The note says Homer and Shakespeare express the deeper inspirations of human nature, are the universal inheritance of the human race, and are common benefactors set forth by providence. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23328-23452 | medium | The note says the first poets sang their own verses; a bard used a harp, played a prelude, and performed in a voice between singing and recitation. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23454-23581 | medium | A note gives an allegorical explanation: Minerva, guardian deity of wise Ulysses, assumes Mentor's form. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23454-23581 | medium | A Naples informant describes a man able to repeat the whole Gierusalemme of Tasso consecutively or in altered orders, and learning Orlando Furioso in the same manner. | record |
| Greek | The Iliad | POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2346-2470 | medium | Achilles is torn between wrath and reason; his hand is prompted toward the deadly sword while reason whispers restraint, and the glittering blade appears half unsheathed. | record |
| Greek | The Iliad | POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2346-2470 | high | Nestor, the Pylian sage, experienced in persuasion and sweet in speech, rises slowly from his seat to calm their passion. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23583-23696 | medium | The note states that ancient passages were cited in support of the belief that dreams had divine origin and meaningful import for people. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23698-23815 | medium | Eustathius and others allegorize Minerva's apparition to Achilles, unseen by the rest, as sudden recollection that restrains intemperate wrath; the note mentions Apuleius working out the same idea. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23947-24048 | medium | "Apollo, filled with the prophetic spirit." | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24050-24166 | medium | The note quotes invocatory material including “heav’n hides nothing from thy view” and an address to “Musa.” | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24168-24311 | medium | Asklepius is discussed as either originally a god or a man later deified; the Asklepiads are medical families near his temples who worship him and recognize him as their progenitor. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24619-24768 | medium | The Homeric Council is described as consultative, providing the king with information and guidance without power to stop his decisions. | 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 | Nestor calls the quarrel shameful for Greece and urges youthful heat to be restrained in deference to his years and wisdom. | record |
| Greek | The Iliad | The Iliad / CONCLUDING NOTE. / INTRODUCTION.; lines 288-380 | medium | Phemius, a teacher of literature and music at Smyrna, employs Crithes, marries her, and offers to adopt her son, saying the boy would become clever if carefully brought up. | record |
| Greek | The Iliad | The Iliad / CONCLUDING NOTE. / INTRODUCTION.; lines 288-380 | medium | Mentes persuades Melesigenes to close his school and travel, promising expenses and stipend, so he may see places that could become subjects of later discourse. | record |
| Greek | The Iliad | THE CONTENTION OF ACHILLES AND AGAMEMNON. / BOOK II. / ARGUMENT. / THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.; lines 2972-3112 | high | The illusion descends and hovers over Atrides' head, clothed in the figure of the Pylian sage, renowned for wisdom and age, with a golden wing around its temples. | record |
| Greek | The Iliad | THE CONTENTION OF ACHILLES AND AGAMEMNON. / BOOK II. / ARGUMENT. / THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.; lines 3114-3247 | medium | Nestor tells the princes of Greece to trust the divine vision sent by Jove and to rouse the Greeks to arms. | record |
| Greek | The Iliad | THE CONTENTION OF ACHILLES AND AGAMEMNON. / BOOK II. / ARGUMENT. / THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.; lines 3249-3377 | high | Ulysses rules the troops with words; they leave the ships, gather on the plain, roar like the ocean, and then fall silent. | 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 | Nestor rebukes vain debate, recalls vows, libations, victims, and engagements, urges Agamemnon to lead, and advises dividing the forces by tribes and nations. | record |
| Greek | The Iliad | THE CONTENTION OF ACHILLES AND AGAMEMNON. / BOOK II. / ARGUMENT. / THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.; lines 3503-3628 | medium | The narrator invokes the immortal nine Muses, daughters of Jove, as all-knowing witnesses of earth, heaven, and hell, asking their aid to recount the heroes, armies, numbers, chiefs, and origins before the Catalogue of the Ships. | record |
| Greek | The Iliad | THE CONTENTION OF ACHILLES AND AGAMEMNON. / BOOK II. / ARGUMENT. / THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.; lines 3770-3911 | high | Nestor the sage conducts a chosen host in ninety ships from Pylos and nearby lands. | record |
| Greek | The Iliad | The Iliad / CONCLUDING NOTE. / INTRODUCTION.; lines 382-487 | medium | Homer asks Glaucus to feed the dogs at the hut doors, saying they will watch so that no thief or wild beast approaches the fold. | record |
| Greek | The Iliad | The Iliad / CONCLUDING NOTE. / INTRODUCTION.; lines 382-487 | high | Glaucus reports Homer to his master; the master first criticizes feeding maimed persons but asks to see him; conversation reveals Homer as clever and knowledgeable, and the Chian persuades him to teach his children. | record |
| Greek | The Iliad | The Iliad / CONCLUDING NOTE. / INTRODUCTION.; lines 382-487 | medium | In spring Homer sails for Athens, arrives at Ios, becomes very ill, and is said to die from vexation after failing to solve an enigma posed by fishermen's children. | record |
| Greek | The Iliad | THE CONTENTION OF ACHILLES AND AGAMEMNON. / BOOK II. / ARGUMENT. / THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.; lines 3913-4058 | medium | Podalirius and Machaon guide thirty ships and are described as receiving skill from their parent-god as professors of the healing arts. | 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 | Priam asks about the broad warrior ordering the ranks like a ram among a flock; Helen identifies him as wise Ithacus from a barren island. | record |
| Greek | The Iliad | THE DUEL OF MENELAUS AND PARIS. / BOOK IV. / ARGUMENT. / THE BREACH OF THE TRUCE, AND THE FIRST BATTLE.; lines 5108-5241 | medium | A godlike man runs to aid a wounded king; he removes the shaft but leaves the head, loosens belt and corslet, draws blood, and applies a balm given by Chiron and used by sculapius. | record |
| Greek | The Iliad | THE DUEL OF MENELAUS AND PARIS. / BOOK IV. / ARGUMENT. / THE BREACH OF THE TRUCE, AND THE FIRST BATTLE.; lines 5108-5241 | medium | Nestor ranks the Pylian troops, placing horse and chariots in front, foot behind, and suspected troops in the middle; he commands disciplined chariot conduct and invokes ancestral military practice. | record |
| Greek | The Iliad | THE DUEL OF MENELAUS AND PARIS. / BOOK IV. / ARGUMENT. / THE BREACH OF THE TRUCE, AND THE FIRST BATTLE.; lines 5243-5356 | high | The elder shakes his hoary locks, recalls youthful strength and the killing of Ereuthalion, and says heaven gives wisdom to age and action to youth. | record |
| Greek | The Iliad | THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 5684-5812 | medium | After Minerva departs, Tydides returns with greater fury, is compared to a wounded lion among flocks, kills Astynous and Hypenor, and then brings death to Abas and Polyidus, sons of the seer Eurydamus. | record |
| Greek | The Iliad | The Iliad / CONCLUDING NOTE. / INTRODUCTION.; lines 586-663 | medium | "blindness would have been a disqualification for the profession, which we know that it was not," with Demodokus and the blind bard of Chios cited as examples. | 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 7556-7673 | medium | Helenus knows the gods’ secret counsel, seeks Hector, tells him as friend and brother to persuade the armies to suspend rage, challenge the Greeks to mortal combat, and trust that he will not die that day because the gods have spoken. | record |
| Greek | The Iliad | THE EPISODES OF GLAUCUS AND DIOMED, AND OF HECTOR AND ANDROMACHE. / BOOK VII. / ARGUMENT / THE SINGLE COMBAT OF HECTOR AND AJAX.; lines 7675-7813 | medium | Nestor rises, laments Greek shame, invokes Peleus and the gods, wishes for renewed youth, and recalls former battles near Jardan's waters and Celadon's tide. | record |
| Greek | The Iliad | THE SINGLE COMBAT OF HECTOR AND AJAX. / BOOK VIII. / ARGUMENT. / THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS.; lines 8220-8319 | high | The powers fall silent; Minerva, the power of wisdom, acknowledges Jove and asks to pity humans, refrain from arms, and guide the Greeks by counsel. | record |
| Greek | The Iliad | THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9012-9150 | high | Agamemnon bears orders to the heralds to summon the Grecian peers in whispers; he stands amid them weeping, his tears compared to streams from a rock. | record |
| Greek | The Iliad | THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9152-9280 | medium | Nestor advises Agamemnon, recalls opposing the seizure of the maid from Pelides' tent, says Agamemnon wronged a man admired by men and gods, and urges ending his wrath by prayers or gifts. | record |
| Greek | The Iliad | THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9283-9389 | low | Ulysses fears fate will fulfill Hector's rage and pleads for Achilles to return, save the Greeks, rise to conquer, and remember Peleus's parting counsel. | record |
| Greek | The Iliad | THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9391-9475 | high | The speaker invokes Juno and Minerva, then reports fatherly advice to calm passions, subdue rage, shun contention, and be truly brave. | record |
| Greek | The Iliad | THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9477-9612 | medium | Achilles says Thetis disclosed two fates: staying before Troy gives a short life and deathless renown; returning gives long-extended days without immortal praise. | 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 asks whether Achilles will leave the host in blood and the ships on fire; he recalls Peleus sending him to teach Achilles war, council speech, and bravery. | record |
| Greek | The Iliad | THE EMBASSY TO ACHILLES. / BOOK X. / ARGUMENT. / THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES.; lines 9928-10052 | high | Agamemnon resolves to seek Nestor for counsel on saving the afflicted state, then puts on mantle, sandals, lion skin, and takes a pointed javelin. | record |
| Greek | The Iliad | The Iliad / CONCLUDING NOTE. / INTRODUCTION.; lines 997-1077 | medium | Homer is described as "the ghost, who, like some patron saint, hovers round the bed of the poet" and bestows rare gifts from imaginative wealth. | record |
| Greek | The Iliad | The Iliad / CONCLUDING NOTE. / INTRODUCTION.; lines 997-1077 | medium | The speaker says the author found a rich fund of tradition and a well-stocked mythical storehouse from which to derive subject and embellishment. | record |
| Japanese | Japanese Fairy Tales | MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER; lines 1413-1523 | high | The passage contrasts the north-pointing compass with the shinansha, a chariot bearing a man-shaped figure that always points south. | record |
| Japanese | Japanese Fairy Tales | MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER; lines 1413-1523 | high | At Takuroku, Shiyu brings dense fog over the battlefield, confusing the royal army and escaping with his troops. | record |
| Japanese | Japanese Fairy Tales | MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER; lines 1525-1574 | medium | A leaf carrying a spider over the river inspires Kotei to invent the first boat; he then has enough boats made for the whole army. | record |
| Japanese | Japanese Fairy Tales | THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY; lines 2053-2152 | high | At thirteen, Hase-Hime is already mentioned as a poetess of some merit, an accomplishment valued among women of old Japan. | record |
| Japanese | Japanese Fairy Tales | THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY; lines 2154-2248 | medium | He approaches a tiny house after hearing a clear voice and finds a beautiful girl “reading the Buddhist scriptures with great devotion,” then sees that she is Hase-Hime. | record |
| Japanese | Japanese Fairy Tales | THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE; lines 2479-2525 | high | The messenger says Jofuku sent him, allowed Sentaro to see the land of Perpetual Life in a dream, and tested him by letting him drop into the sea and sending a shark to swallow him. | record |
| Japanese | Japanese Fairy Tales | THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE; lines 2479-2525 | high | The messenger gives Sentaro a book of precepts intended to guide him in the advised way of life. | record |
| Japanese | Japanese Fairy Tales | THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE; lines 2479-2525 | medium | A bright light comes toward Sentaro; a messenger stands in it holding a book and speaks to him. | record |
| Japanese | Japanese Fairy Tales | THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 3290-3387 | medium | The mother tells her daughter that nothing can save her, asks her to care for her father, and explains that her death is ordained by a previous state of existence. | record |
| Japanese | Japanese Fairy Tales | THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR; lines 3796-3896 | high | The monkey overhears the conversation, realizes he is to be killed, laments his master's cruelty, and thinks of seeking the wild boar's counsel. | record |
| Japanese | Japanese Fairy Tales | THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR; lines 3796-3896 | high | The monkey goes to the forest, finds the boar, praises his wisdom, and asks what to do about being sold to the butcher. | record |
| Japanese | Japanese Fairy Tales | THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4010-4103 | medium | “an old man suddenly appeared carrying a stick in his hand” while the Happy Hunter stood on the beach. | record |
| Japanese | Japanese Fairy Tales | THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4336-4434 | high | Ryn Jin wishes to punish the Tai, but the Happy Hunter pleads for forgiveness, saying the Tai has already suffered and acted heedlessly; Ryn Jin forgives it, and the fish praise the Happy Hunter. | 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 | medium | 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 STORY OF THE OLD MAN WHO MADE WITHERED TREES TO FLOWER / THE JELLY FISH AND THE MONKEY / THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES; lines 5595-5702 | medium | A kind man carrying a great bag stops; the hare tells how it tricked crocodiles into making a bridge, mocked them, was revenged upon, and was later deceived by men like the present helper. | record |
| Japanese | Japanese Fairy Tales | THE JELLY FISH AND THE MONKEY / THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE; lines 5813-5924 | high | The narrator says Yamato Take prevails against the King's foes through wisdom, bodily strength, and craftiness, bringing peace and rest to the land and people. | record |
| Japanese | Japanese Fairy Tales | THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH / THE OGRE OF RASHOMON / HOW AN OLD MAN LOST HIS WEN; lines 7364-7483 | high | Shikuyu returns with Eiko, is asked to become Generalissimo, assures Jokwa he will kill Kokai, leads thirty thousand soldiers, and orders them to burn a certain shrub and bag the ashes. | record |
| Buddhist | Jataka tales | THE QUARREL OF THE QUAILS / THE MEASURE OF RICE / THE FOOLISH, TIMID RABBIT / THE WISE AND THE FOOLISH MERCHANT; lines 1075-1086 | high | The thrifty merchant has his wagons drawn up in a circle and places the oxen and some men in the middle. | record |
| Buddhist | Jataka tales | THE MEASURE OF RICE / THE FOOLISH, TIMID RABBIT / THE WISE AND THE FOOLISH MERCHANT / THE ELEPHANT GIRLY-FACE; lines 1088-1149 | medium | The king sends a wise man, who finds no physical problem, suspects Girly-face heard bad men talking, and receives confirmation that robbers had talked near the elephant’s sleeping place. | record |
| Buddhist | Jataka tales | THE FOOLISH, TIMID RABBIT / THE WISE AND THE FOOLISH MERCHANT / THE ELEPHANT GIRLY-FACE / THE BANYAN DEER; lines 1151-1226 | medium | The human king asks why he is lying there after being granted life; the Banyan Deer king explains that a mother with a young baby came to him and he could not ask anyone else to take her 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 | high | The Fairy King has given the pond to a water-sprite, granting him power over all who go down into the water except those who correctly answer the question, 'What are the Good Fairies like?' | record |
| Buddhist | Jataka tales | THE WISE AND THE FOOLISH MERCHANT / THE ELEPHANT GIRLY-FACE / THE BANYAN DEER / THE PRINCES AND THE WATER-SPRITE; lines 1228-1339 | high | Sun Prince enters the pond, answers that the Good Fairies are like the Sun and Moon, and the water-sprite says he does not know and carries him into the cave. | record |
| Buddhist | Jataka tales | THE WISE AND THE FOOLISH MERCHANT / THE ELEPHANT GIRLY-FACE / THE BANYAN DEER / THE PRINCES AND THE WATER-SPRITE; lines 1228-1339 | high | The eldest brother answers that the Good Fairies are like: "The pure in heart who fear to sin, / The good, kindly in word and deed." | record |
| Buddhist | Jataka tales | THE WISE AND THE FOOLISH MERCHANT / THE ELEPHANT GIRLY-FACE / THE BANYAN DEER / THE PRINCES AND THE WATER-SPRITE; lines 1228-1339 | medium | The water-sprite comes in the form of a woodsman and invites the prince to bathe in the lake and rest on the bank. | record |
| Buddhist | Jataka tales | XIV THE KING'S WHITE ELEPHANT 69 / XV THE OX WHO ENVIED THE PIG 74 / XVI GRANNIE'S BLACKIE 77 / XVII THE CRAB AND THE CRANE 84; lines 127-143 | medium | X THE WISE AND THE FOOLISH MERCHANT | record |
| Buddhist | Jataka tales | THE BANYAN DEER / THE PRINCES AND THE WATER-SPRITE / THE KING'S WHITE ELEPHANT / THE OX WHO ENVIED THE PIG; lines 1392-1424 | high | Little Red notes that the Pig gets choice food while the oxen receive straw and grass despite doing the farm’s hard work. | record |
| Buddhist | Jataka tales | THE BANYAN DEER / THE PRINCES AND THE WATER-SPRITE / THE KING'S WHITE ELEPHANT / THE OX WHO ENVIED THE PIG; lines 1392-1424 | high | Big Red asks what became of the Pig, and Little Red answers that plain food can sustain them for years while the Pig’s good feed did not last long and ended in death. | record |
| Buddhist | Jataka tales | XVI GRANNIE'S BLACKIE 77 / XVII THE CRAB AND THE CRANE 84 / XVIII WHY THE OWL IS NOT KING OF THE BIRDS 90 / PUBLISHER'S NOTE; lines 145-201 | medium | The Jatakas or Birth-stories are described as sacred Buddhist books about the Buddha's former existences, with the best character identified with the Master. | 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 | The legends were introduced into Buddhist religious discourses to illustrate doctrines or magnify the Buddha, compared to medieval European preachers using fables and popular tales in sermons. | record |
| Buddhist | Jataka tales | XVI GRANNIE'S BLACKIE 77 / XVII THE CRAB AND THE CRANE 84 / XVIII WHY THE OWL IS NOT KING OF THE BIRDS 90 / PUBLISHER'S NOTE; lines 145-201 | medium | Adler says the tales contain deep truths and moral beauty; examples include the Merchant of Seri giving all for a golden dish, the Measure of Rice on true value, the Banyan Deer offering its life to save a doe and young, and the Sandy Road. | record |
| Buddhist | Jataka tales | 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 | The legends teach lessons, including "the duty of kindness to animals." | record |
| Buddhist | Jataka tales | THE KING'S WHITE ELEPHANT / THE OX WHO ENVIED THE PIG / GRANNY'S BLACKIE / THE CRAB AND THE CRANE; lines 1523-1623 | high | The crab says he cannot ride on the crane's back and asks to hold the crane's neck with his claws. The crane knows crabs have a tight grip and dislikes the idea, but agrees because he is hungry. | record |
| Buddhist | Jataka tales | GRANNY'S BLACKIE / THE CRAB AND THE CRANE / XVIII / WHY THE OWL IS NOT KING OF THE BIRDS; lines 1626-1660 | medium | An old Crow says he does not want the Owl as king, pointing to the Owl's sour look and asking how he would look when angry. | record |
| Buddhist | Jataka tales | XVIII WHY THE OWL IS NOT KING OF THE BIRDS 90 / PUBLISHER'S NOTE / THE MONKEY AND THE CROCODILE / PART I; lines 203-280 | high | The crocodile says he will kill the monkey by keeping him underwater because his mother wants monkey-heart. | record |
| Buddhist | Jataka tales | XVIII WHY THE OWL IS NOT KING OF THE BIRDS 90 / PUBLISHER'S NOTE / THE MONKEY AND THE CROCODILE / PART I; lines 203-280 | medium | The monkey says that if the crocodile had told him, he could have brought his heart; he then claims he left it in the tree and asks to return for it. | record |
| Buddhist | Jataka tales | PUBLISHER'S NOTE / THE MONKEY AND THE CROCODILE / PART I / PART II; lines 283-355 | high | At night the monkey stops, notices the rock seems too high, infers the crocodile is on it, and calls repeatedly to the rock. | record |
| Buddhist | Jataka tales | THE MONKEY AND THE CROCODILE / PART I / PART II / HOW THE TURTLE SAVED HIS OWN LIFE; lines 357-400 | high | The turtle asks what it has done to deserve such a dreadful thing and says, “to throw me into the lake! Don’t speak of such a cruel thing!” | record |
| Buddhist | Jataka tales | PART I / PART II / HOW THE TURTLE SAVED HIS OWN LIFE / THE MERCHANT OF SERI; lines 402-493 | medium | The greedy merchant is shown the bowl, scratches it with a needle, discovers it is gold, says it is worth not even a halfpenny, throws it down, and leaves. | record |
| Buddhist | Jataka tales | PART II / HOW THE TURTLE SAVED HIS OWN LIFE / THE MERCHANT OF SERI / THE TURTLE WHO COULDN'T STOP TALKING; lines 495-538 | high | The geese say they will take the turtle if he keeps his mouth shut and says nothing; the turtle agrees to do as they wish. | record |
| Buddhist | Jataka tales | PART II / HOW THE TURTLE SAVED HIS OWN LIFE / THE MERCHANT OF SERI / THE TURTLE WHO COULDN'T STOP TALKING; lines 495-538 | high | Village children see the geese carrying the turtle by a stick and ridicule the sight. | record |
| Buddhist | Jataka tales | HOW THE TURTLE SAVED HIS OWN LIFE / THE MERCHANT OF SERI / THE TURTLE WHO COULDN'T STOP TALKING / THE OX WHO WON THE FORFEIT; lines 540-606 | high | The owner says, “Get up, you wretch! Get along, you rascal!”; the ox stands still, and neither blows nor hard names make him move. | record |
| Buddhist | Jataka tales | HOW THE TURTLE SAVED HIS OWN LIFE / THE MERCHANT OF SERI / THE TURTLE WHO COULDN'T STOP TALKING / THE OX WHO WON THE FORFEIT; lines 540-606 | high | At feeding time, the ox asks why he was whipped and called “wretch” and “rascal,” saying this had never happened before. | record |
| Buddhist | Jataka tales | THE MERCHANT OF SERI / THE TURTLE WHO COULDN'T STOP TALKING / THE OX WHO WON THE FORFEIT / THE SANDY ROAD; lines 608-698 | high | The merchant says to himself that this is no time to sleep; he must find water for the oxen, the men, and cooking, because if he gives up all will be lost. | record |
| Buddhist | Jataka tales | THE MERCHANT OF SERI / THE TURTLE WHO COULDN'T STOP TALKING / THE OX WHO WON THE FORFEIT / THE SANDY ROAD; lines 608-698 | high | “There must be water somewhere below, or that grass would not be there.” | record |
| Buddhist | Jataka tales | THE TURTLE WHO COULDN'T STOP TALKING / THE OX WHO WON THE FORFEIT / THE SANDY ROAD / THE QUARREL OF THE QUAILS; lines 700-761 | high | Many quails live together in a forest, and the wisest quail is their leader. | record |
| Buddhist | Jataka tales | THE TURTLE WHO COULDN'T STOP TALKING / THE OX WHO WON THE FORFEIT / THE SANDY ROAD / THE QUARREL OF THE QUAILS; lines 700-761 | high | One quail accidentally steps on another's head; the second asks angrily who did it, the first apologizes, and the second remains angry and says mean things. | record |
| Buddhist | Jataka tales | THE OX WHO WON THE FORFEIT / THE SANDY ROAD / THE QUARREL OF THE QUAILS / THE MEASURE OF RICE; lines 763-845 | high | The former Valuer advises the horse-dealer to give the Valuer a fine present and ask him to state before the king what a measure of rice is worth. | record |
| Buddhist | Jataka tales | THE SANDY ROAD / THE QUARREL OF THE QUAILS / THE MEASURE OF RICE / THE FOOLISH, TIMID RABBIT; lines 847-946 | high | The lion sees the animals running, hears their cry, thinks there must be a mistake, and roars three times at the foot of a hill to stop them. | record |
| Buddhist | Jataka tales | Jataka tales / FOREWORD; lines 92-102 | medium | The speaker says they were captivated by the Jataka Tales and saw excellent use for them in teaching children. | record |
| Buddhist | Jataka tales | THE QUARREL OF THE QUAILS / THE MEASURE OF RICE / THE FOOLISH, TIMID RABBIT / THE WISE AND THE FOOLISH MERCHANT; lines 948-1073 | high | The disguised demon claims that the dark streak ahead is a forest with ponds and frequent rain, asks about the carts, and advises the merchant to empty the water-jars because they are no longer needed. | record |
| Buddhist | Jataka tales | THE QUARREL OF THE QUAILS / THE MEASURE OF RICE / THE FOOLISH, TIMID RABBIT / THE WISE AND THE FOOLISH MERCHANT; lines 948-1073 | high | The foolish merchant leaves the city, reaches a desert, fills great water-jars, loads them into a large wagon, and begins crossing. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10075-10265 | medium | The hostess asks whether the daughter wants a noble suitor, identifies the sailor as Wainamoinen with treasures and the sledge-rider as Ilmarinen with wisdom-sayings, and tells her to give honeyed viands and a two-handled pitcher to the one she would follow. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10267-10454 | high | The bride tells Ilmarinen to forge a golden plowshare, silver beam, and copper handles so he can plow the serpent-field by magic. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10267-10454 | medium | Countless vipers in the field hiss and sting but cannot harm Ilmarinen; he orders them away and invokes Ukko's power against them. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10456-10602 | high | Ilmarinen tells his affianced that another test requires him to go to Tuonela and bridle the bear of Mana; she advises forging a steel magic bridle on a rock beneath water in triple currents, with steel and copper straps. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10456-10602 | high | Ilmarinen tells his affianced that another test requires him to go to Tuonela and bridle the bear of Mana; she advises forging a steel magic bridle on a rock beneath water in triple currents, with steel and copper straps. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 1056-1128 | low | The preface describes the epic of Suomi as unwritten in descent from the mythical age and preserved from generation to generation by minstrels or song-men. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10761-10944 | high | Wainamoinen returns to Wainola and Kalevala heavy-hearted, calling himself a rejected old suitor and lamenting that he did not marry in youth. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10946-11134 | high | Louhi asks who will brew barley beer and abundant mead for the people of Northland coming to her daughter's marriage feast, saying she does not know brewing's secret or origin. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1130-1317 | high | The speaker is inwardly urged and ready to sing and chant ancient national folk-song; words and tones hasten from mouth, lips, and tongue. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 11310-11502 | medium | The narration calls this the origin of brewing beer from Kalew-hops and barley and lists the ancient beer’s powers: strengthening, comforting, gladdening, inspiring bravery, wisdom-sayings, and legends, while making the fool more foolish. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 11310-11502 | high | After the food is ready, the beer in casks raps, sings, and murmurs, calling heroes to come, drink, cheer their spirits, sing songs of wisdom, and praise immortal beer. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 11504-11682 | medium | Louhi seeks a minstrel, magic bard, and artist-singer so the beer may be praised in song and honor. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 11875-12035 | high | An old gray-beard near the fire says children’s songs are trifling and deceptive, and that songs, incantations, and primeval tales should be left to ancient wizard-singers and Wainamoinen; Osmoinen asks for sweeter singers to begin ancient songs. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 12219-12399 | high | An industrious old maiden guarding home and kindred reminds the bride of counsel not to look joyfully for suitors or into charmers' eyes; she says sweetness and beauty offer little comfort, with Lempo on the forehead and Tuoni in the mouth. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 12401-12581 | high | The bride is told that as a wife she must labor, tend the fire and oven, prepare her husband's dinner, direct servants, and seek hidden wisdom in fish and the cuckoo rather than from her mother. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 12583-12764 | high | Rune XXIII introduces Osmotar as bride-adviser and wisdom-maiden who will instruct the bride of Ilmarinen, the orphaned bride of Pohya, in how to live in her husband's dwelling. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 12583-12764 | medium | The bride is told to honor her husband's friends and kindred, give good counsel, carry wise and ancient sayings, wake by rooster, moonbeams, or Great Bear, consult the Moon, ask the Bear for ancient wisdom, and divine from the stars. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 12766-12955 | high | The addressee is told to hear the teaching, dress plainly in white linen and tidy fur-shoes for her husband’s honor, and tend the sacred sorb-tree and mountain-ashes in the courtyard. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 12957-13131 | high | Instructions for the bride's bathing: prepare a clean smokeless bath-room with brushes, do not linger, and invite the husband's father to bathe while offering service. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 13318-13509 | medium | “Thus the young bride was instructed, / Beauteous Maiden of the Rainbow, / Thus by Osmotar, the teacher.” | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 13512-13679 | high | Osmotar, the bride-instructor, counsels Ilmarinen and praises the Maiden of the Rainbow as his life-companion, saying Ukko or God has bestowed her. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 13681-13865 | medium | A gray-beard or beggar by the fire-place and hearth-stone tells the hero-husband not to follow a young wife's wishes, recounting how provisions failed to satisfy his wife but threats with rods or lash brought endearments and kisses. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 13867-14042 | medium | The youth and children sing that a bird of evil came from the forest to steal their virgin, win the Maid of Beauty, take their fairest flower and mermaid from the waters, and win her with youth, beauty, and keys of ancient wisdom; they lament neglected water and household tasks and farewell the Rainbow Maiden. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14413-14558 | high | Wainamoinen is called old, truthful, eternal, wise enchanter; he begins incantations and asks his brethren and companions to listen. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14560-14736 | high | Wainamoinen rides away in a magic copper sledge, sings charms and legends for three days, and the sledge breaks apart after rattling on rocks and catching on a birch stump. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14907-15087 | medium | His mother names a third danger at Pohyola's portals: a wolf and black bear that have devoured many heroes. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 15089-15274 | high | At departure, Lemminkainen’s mother advises him to drink only half a cup and leave the lower half, where serpents, worms, frogs, and lizards feed on the bottom. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 15276-15453 | high | The serpent attacks with its venomous mouth; Lemminkainen recalls master-words from distant ages, ancestors, and his mother, and declares the serpent will burst if it does not leave the highway. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 15276-15453 | high | Lemminkainen says he will sing the serpent’s origin, names Suoyatar as its ancient mother and creator, and begins with Suoyatar’s spittle falling upon ocean waves and being rocked for years by winds and waters. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 15455-15625 | medium | A catalogue explains the serpent's life, heart, brain, consciousness, head, eyes, ears, mouth, tongue, fangs, back, tail, and entrails as arising from Hisi, Suoyatar, waters, plants, Lempo, Keitolainen, Mana's daughter, Piru, a hobgoblin, and Tuoni. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16143-16329 | medium | The mother suggests pine or juniper, then warns the pine may be cut into candle-lighters and the juniper peeled for fence-posts. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16331-16514 | high | Lemminkainen asks for a worthy place to sing magic songs, gathered wisdom, and ancient legends; the maidens say he may sing in forest, castle, plains, and pastures. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16516-16685 | high | He rebuilds a new magic sailing vessel from small fragments of lumber, board, spool, and distaff, completing it with three powerful blows and secret knowledge. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16516-16685 | medium | He launches and sings the vessel to the ocean, asking eagle and raven for magic feathers to protect the vessel from floundering. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 17049-17228 | high | Lemminkainen tells Frost to freeze other extreme objects and waters, then threatens to sing his origin, saying he knows Frost's evil nature, origin, power, and ancestry; Frost was born on aspen and conceived on willows, with Sin as father and Dishonor as mother. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 17230-17414 | high | Lemminkainen rejects despair, says they are not yet enchanted, speaks against wizards and magicians, recalls his father’s refusal to submit to them, and prays to the Creator/God for protection, wisdom, and guidance. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1832-2015 | high | In Rune III, Wainamoinen is presented as an ancient minstrel in Wainola and Kalevala, singing legends, ancient wit and wisdom, heroes, and creation stories; reports of his singing spread widely. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 18735-18931 | medium | At the start of Rune XXXV, Kullervo remains with his parents but cannot change his nature or gain higher wisdom or better judgment, being described as ill-nurtured from childhood. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 19478-19651 | high | Wainamoinen hears of Kullervo's death and warns future generations not to nurture children in evil, give them to strangers, or trust them to fools; an ill-nurtured child will not know discretion, honor, or wisdom. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 19845-20037 | medium | Wainamoinen tells Ilmarinen to throw the golden image into the furnace and flames, forge trinkets from it, or take it to Ehstland or Pohya; he says he will never wed an image, silver maiden, or golden virgin. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 2017-2210 | high | Youkahainen says paternal judgment and maternal counsel are good, but his own decision is best; he will challenge Wainamoinen and transform him through song with flint, oak, stone, marble, and flint-stone images. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 2017-2210 | medium | The father and mother warn Youkahainen not to go; the mother says Wainamoinen will charm or bewitch him, disgrace him, sink him in snow, and turn his fingers, feet, and ankles to ice. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 2017-2210 | high | Youkahainen lists knowledge about chimneys and hearths, seals and walruses, fish spawning and habits, plowing with reindeer, horses, and oxen, trees on mountains and rocks, three waterfalls, inland oceans, lofty mountains, and named waters including Imatra and Wuoksi. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 20544-20736 | medium | Lemminkainen remembers words heard near a fire-stream, cataract, and whirlpool, then asks cataract and waterfall to cease, calls on maidens of foam and current and an aged dame beneath the eddy to calm foam and billows, and asks underwater rocks to lower themselves. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 20738-20913 | high | Wainamoinen tells Lemminkainen to cut the monster; Lemminkainen draws his broadsword, strikes, falls into the water, and Ilmarinen lifts him out. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 20738-20913 | high | At shore, Wainamoinen gathers the pike fragments, is urged to slice the fish because his hands are sacred, asks the maidens to cook it, and all gathered people feast, leaving fish-bones on the rocks. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 20915-21098 | medium | The harp is carried to the artist who made it, to Wainamoinen. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 21100-21292 | medium | Moon's daughters and Sun's maidens weave and spin on cloud-rims and a many-colored bow; when they hear Wainamoinen's harp, they drop silver implements and their threads break. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 21489-21680 | medium | The virgin of the vapors breathes fog onto the waters, settling it on the heroes' war-ship and holding Wainamoinen in fog and darkness for three days. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 21682-21883 | medium | Wainamoinen tells comrades not to weep, then commands the sea, Ahto, Wellamo, and storm-winds so that the boat may move in safety. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 2212-2381 | high | Youkahainen lists natural facts and origins: titmouse, viper-serpent, fish, rusting iron, fire's danger, water as remedy, sea-foam as source of magic, divine advice, mountain waters, heavenly fire, metals, marshes, willow, fir houses, and stone kettles. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 2212-2381 | medium | Youkahainen claims to tell of primeval times when he plowed seas, shaped islands, dug grottoes and caverns, created lakes, heaped mountains and rocks, and was among ancient heroes when heavens, sky, rainbow, moon, sun, Bear, and stars were established. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 22275-22460 | medium | Wainamoinen makes a magic harp from sacred birch-wood, with archings from birch and framework from aspen, and asks where to get tuning hooks and pins. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 22275-22460 | high | The finished sacred harp is played by Wainamoinen; its music is heard far away, and mountains, valleys, rocks, stones, pebbles, trees, and waters respond dramatically. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 22462-22653 | medium | People of Wainola and Northland, from daughters and young people to elders, mothers, and a babe, gather to hear Wainamoinen's harp and declare the music unprecedented. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 22655-22841 | medium | Wainamoinen, wise enchanter, goes to rescue his people, opposes Mana and Tuoni, and prepares healing bath-rooms with heated sandstone, Northland wood, water, birch brooms, and vapors. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 22655-22841 | high | Wainamoinen, wise enchanter, goes to rescue his people, opposes Mana and Tuoni, and prepares healing bath-rooms with heated sandstone, Northland wood, water, birch brooms, and vapors. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 22655-22841 | medium | Wainamoinen invokes Ukko to empower the vapor-baths, heal the people, transform sacred waters into honey-like balm, and punish or trouble the sender of the diseases. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 22843-23030 | medium | Wainamoinen is described as enchanter and wisdom-singer who expelled nine diseases, healed Kalevala, and saved his people; the diseases are children of Lowyatar. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23032-23209 | medium | Wainamoinen says: “For his songs I caught the adder, / Caught the serpent for his wisdom,” and introduces Otso as the coming forest master in a fur robe. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23564-23746 | medium | Ilmatar meets the travelers; after Wainamoinen identifies himself and Ilmarinen, she calls herself the oldest woman, first of Ether’s daughters, and first of ancient mothers. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23564-23746 | high | The mother has greater knowledge, does not journey to Manala, and knows how to check and banish the red flame through the eyelet of a needle and death-hole of a hatchet. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23748-23933 | medium | Wainamoinen, aided by Ilmarinen, weaves a net from juniper and sea-grass, dyes it with alder-water, ties it with willow thongs, calls maidens and sisters, and they fish near islands, grottoes, caverns, and reeds without catching the Fire-fish. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 2383-2571 | medium | Youkahainen begs Wainamoinen to cease the enchantment and free him; Wainamoinen asks what ransom he will give. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24128-24317 | medium | Wainamoinen cuts three alder chips, arranges them magically, asks Ukko for knowledge, addresses the alder as a truth-speaking symbol of the Creator, and threatens false signs with Manala's fires. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24319-24519 | medium | Wainamoinen returns heavy-hearted and tells his brother-heroes that he discovered the Sun and Moon but could not force the cavern portals; Lemminkainen says he would have helped draw or break the bolts. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24923-25115 | medium | The infant grows in beauty, strength, light, and wisdom; people wonder and disagree over his name, with Mariatta naming him Flower and others naming him Son-of-Sorrow. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 25117-25220 | medium | Wirokannas calls ancient Wainamoinen, the eternal wisdom-singer, to inspect the infant-wonder and report him good or evil. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | THE KALEVALA. / PROEM / BOOK II / EPILOGUE; lines 25223-25327 | high | The passage says cataracts and rivers never empty all waters, and that the wise singer does not sing all gathered wisdom but leaves some sayings unsung. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | THE KALEVALA. / PROEM / BOOK II / EPILOGUE; lines 25223-25327 | medium | The speaker recalls being young when the loving mother left, being guided by a stern second mother, driven to the windy north side, wandering like a song-bird, and learning songs from winds, waters, ocean, and woodland echoes. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | BOOK II / EPILOGUE / THE END / GLOSSARY; lines 25478-25534 | medium | The glossary defines Wellamo as hostess of the waters, Wetehinen as evil sea god, Wipunen as an old song-giant who swallowed Wainamoinen during the search for lost words, Winrokannas as wilderness ruler, bull-slayer, and priest, and Wuoksen as an eastern Finnish river. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 3107-3295 | high | “Never urge unwilling daughters ... To the bridegrooms that they love not” is spoken by Aino's grieving mother as a warning to other mothers. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 3496-3685 | high | Wainamoinen departs empty-handed and heavy-hearted toward Kalevala, asks why the cuckoo no longer sings, and wishes his ancient mother were living to advise him and lift his grief. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 3687-3882 | high | Youkahainen, filled with envy, prepares a cross-bow and poisoned arrows for Wainamoinen, whom he calls an old magician, eternal bard, hero, and rival minstrel. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 3687-3882 | high | The aged mother forbids the killing, identifies Wainamoinen as her nephew, and warns that joy and wondrous singing would vanish; she contrasts earth's music with Tuoni and the realm of the departed. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 3884-4071 | medium | An eagle from Pohyola/the occident appears, with one wing on the waters and the other in the heavens; it sees Wainamoinen and asks why he is swimming in the sea. Wainamoinen identifies himself as ancient Wainamoinen and a famous wisdom-singer. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 4268-4457 | medium | The maiden says she heard a thrush in the meadows and asked whether life is happier as a maiden or as a wife; the bird praises maiden-freedom and compares married women to chained dogs. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 433-517 | high | Ahto retrieves gold, silver, and ordinary knives from the stream for a shepherd lad; the lad rejects the first two as not his, accepts his own, and receives all three as a reward for honesty; the passage compares this to Mercury and the Woodman. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 4459-4654 | high | On the upper highway Wainamoinen reaches a humble cottage; an old gray-beard by the hearth says greater wonders have been achieved through three words and through telling causes, including changes to waters and landforms. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 4459-4654 | medium | Wainamoinen answers that he knows the source of metals and origin of iron; he names air as oldest of mothers, water as oldest brother, fire as second brother, and iron as youngest brother. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 4842-5023 | medium | A gray-beard rises from the hearth, says he knows the source of iron and steel's evils, curses iron and steel, and says iron was once hidden as milk in the breasts of God's three daughters near the clouds and heavens. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 5025-5208 | high | The blood-stream ends when magic words are spoken; the gray-beard rejoices and sends his young son to the smithy to make a healing balsam from herbs, plants, flowers, honeyed stalks, roots, leaves, and blossoms. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 5025-5208 | high | The old man tests the balsam with his tongue, finds it effective, anoints Wainamoinen’s wounds, and speaks ancient wisdom: do not act in one’s own power, but in the strength of the Creator and with the tongue of Ukko. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 5211-5401 | medium | Wainamoinen renews incantations, sings up a wondrous pine tree reaching clouds and heavens with golden top and branches, and sings the Moon and Great Bear into its branches or top. | 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 597-678 | high | The hero of Wainola needs three words of master-magic to finish a boat to sail for the mystic maiden of Sariola and unsuccessfully searches a white squirrel and dying white swan. | 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 597-678 | high | The hero journeys to Tuoni's kingdom and then crosses needles, swords, and hatchets to Antero Wipunen's grave, where he finds the lost words; the passage mentions apparent vestiges of ancient Masonry. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 6169-6366 | medium | His mother pleads that he not go to war and offers abundant foaming barley beer, calling it beer of peace and pleasure to drink together. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 6368-6539 | medium | Lemminkainen says wizards and serpents have bewitched him before, and that three Lapland wizards once tried to sink him by magic in marsh water, mud, and quicksand, but he was born a hero and magician and was not troubled. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 6717-6911 | high | Lemminkainen changes form and stature, enters the hall, and says it is better to keep wisdom than to sing it publicly. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7087-7279 | high | Lemminkainen resumes pursuit, but his snow-shoe, runners, javelins, and snow-staff break, while the moose runs beyond reach through Hisi woods and snow-fields. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | INTO ENGLISH / DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED.; lines 72-152 | low | Rune headings name Wainamoinen in connection with birth, sowing, lamentation, rescue, boat-building, finding the lost word, sailing, harp-songs, wedding-songs, and departure. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7467-7653 | medium | As he perishes, Lemminkainen laments that he did not heed his mother, take her counsel, or learn her magic words for suffering serpent stings from Tuonela's stream. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7842-8032 | medium | She asks the trees; the forest answers that it has enough cares, being felled, chopped, and burned as fuel. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8034-8210 | medium | The mother prays to Suonetar, called a slender virgin and goddess of heroes' veins, asking her to bring mending instruments and knit veins and venules in the wounds. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8212-8383 | medium | The mother asks the honey-bee to fly to high Jumala and the seventh heaven to obtain the Creator's all-sufficient balsam, made from Ukko's breath and associated with divine honey of wisdom used to heal sorrow and evil. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8570-8763 | high | Wainamoinen builds a vessel by enchantment from oak-tree timber, singing three times to set parts of the boat; three words of master-magic are missing for completion. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8570-8763 | high | Wainamoinen decides he can find words in the dwellings of Tuoni and in the fields and castles of Manala. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8570-8763 | medium | Wainamoinen builds a vessel by enchantment from oak-tree timber, singing three times to set parts of the boat; three words of master-magic are missing for completion. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 865-958 | medium | Lönnrot arranged the result of his Finnish travels as a great epic called Kalevala and transmitted the manuscript to the Finnish Literary Society in February 1835 for publication in two parts. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 865-958 | high | Barna cites Bornemissza's 1578 book, which collected Hungarian incantations for expelling diseases and misfortunes; these are said to show sameness with Kalevala incantations used for the same purpose. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8765-8952 | medium | Wainamoinen explains that he was building a vessel and came to Tuoni's empire to learn three magic sayings, the lost words of the Master, needed to complete it. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8765-8952 | high | Tuonetar, death-land hostess of Tuoni, brings pitchers and golden goblets and tells Wainamoinen to drink the beer of king Tuoni. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8955-9137 | high | Wainamoinen did not learn the words of magic in Tuoni's gloomy regions or in Manala and considers where to find them. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9139-9326 | medium | The speaker questions whether evil has come to his heart and body, calls it a dog of Lempo and monster from Manala, and orders it to leave his immortal body, liver, and vitals. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9328-9494 | high | Wainamoinen, ancient hero, speaks to old Wipunen, saying he is satisfied to stay in the caverns and use Wipunen's tissues, organs, and ancient blood for food and drink. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9328-9494 | medium | Wainamoinen, ancient hero, speaks to old Wipunen, saying he is satisfied to stay in the caverns and use Wipunen's tissues, organs, and ancient blood for food and drink. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9328-9494 | high | Old Wipunen, a wise magician and ancient prophet, opens his store of incantations and sings primeval knowledge: witchcraft, Earth, first creations, good and evil, and creation by Ukko's will from air, ether, water, and earth into plants, animals, humans, and heroes. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9328-9494 | high | Wipunen sings in powerful magic tones for days and nights; stars and Moon listen, sea waves and tides fall or cease, rivers stop, and Rutya, Jordan, and Wuoksen cease flowing or listen. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9496-9697 | high | Wainamoinen has learned magic sayings, ancient songs, ancient wisdom, lost words, and secret doctrine, and prepares to leave the body and bosom of Wipunen. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9496-9697 | medium | Wainamoinen has learned magic sayings, ancient songs, ancient wisdom, lost words, and secret doctrine, and prepares to leave the body and bosom of Wipunen. | 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 960-1054 | high | The preface says a Kalevala hero overcomes hostile forces such as wounds, diseases, beasts, or venomous serpents by chanting their origin, implying evil can be avoided through knowledge of its source. | 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 960-1054 | high | Wainamoinen's songs disarm opponents, calm the sea, warm the new sun and moon forged by Ilmarinen from magic metals, and give life to Ilmarinen's spouse forged from gold, silver, and copper. | 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 960-1054 | medium | The preface says a Kalevala hero overcomes hostile forces such as wounds, diseases, beasts, or venomous serpents by chanting their origin, implying evil can be avoided through knowledge of its source. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9699-9886 | high | Wainamoinen says he has come to catch sea-trout and whiting; Annikki says she knows fishing from her father and that his vessel lacks the proper fishing equipment. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10088-10219 | high | The passage protects the orphan’s substance, commands performance of covenant, just measure and balance, warns against following unknown matters because hearing, sight, and heart will be enquired of, forbids pride on earth, and calls this revealed wisdom. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10221-10351 | medium | When asked about the Spirit, the answer says the Spirit proceeds at the Lord’s command and that only a little knowledge is given. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10353-10500 | medium | “Thou hast certainly received the Koran from the Wise, the Knowing.” | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10502-10646 | high | God gives knowledge to David and Solomon; Solomon is David’s heir in knowledge and says he has been taught the speech of birds and endowed with everything. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10502-10646 | high | Solomon reviews the birds and notes the lapwing’s absence; the lapwing returns with tidings from Saba of a woman ruler, her splendid throne, and her people’s sun worship instead of God. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10502-10646 | medium | Solomon asks who will bring the queen’s throne before her arrival; an Efreet of the Djinn offers to bring it before he rises, and one with knowledge of Scripture offers to bring it in the twinkling of an eye. When set before him, Solomon calls it a divine favour and test of gratitude. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10502-10646 | medium | Solomon has the throne altered to test the queen’s guidance; she says it is as though it were the same. She enters the palace, mistakes the glass pavement for a lake of water, is told it is glass, and declares submission to God with Solomon. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10502-10646 | medium | Solomon has the throne altered to test the queen’s guidance; she says it is as though it were the same. She enters the palace, mistakes the glass pavement for a lake of water, is told it is glass, and declares submission to God with Solomon. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10648-10796 | medium | Only God knows the unseen; others do not know when they will be raised, and unbelievers doubt resurrection after death and call the promise ancient fables. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10798-10935 | medium | Reports say the sleepers were three, five, or seven with their dog as an additional member; the addressee is told God best knows the number and not to ask any Christian concerning them. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10798-10935 | medium | The addressee is told not to say he will do a thing tomorrow without 'If God will'; the youths are said to have tarried three hundred years and nine over, while God best knows the duration and hidden things. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10937-11068 | high | A parable introduces two men; one is given two fruitful grape gardens with palms, corn fields, and a river, and he boasts of superior wealth and family. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10937-11068 | high | Present life is compared to water sent from Heaven that mingles with earth's vegetation before it becomes dry stubble scattered by winds; wealth and children are worldly adornments, while lasting good works are better. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10937-11068 | high | Moses and his servant travel to the confluence of two seas; they forget a fish at a rock, later recall that it took a wondrous path into the sea, and return by their footsteps. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11070-11217 | high | Moses says he will be patient and obedient if God pleases; the guide tells him not to ask about anything until an account is given. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11070-11217 | medium | The sea becoming ink would fail before the words of the Lord failed; the speaker is only a man receiving revelation that God is one, calling for righteous work and exclusive worship. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11356-11508 | high | The Book of the law is given to Moses as guidance for Israel; Imms are appointed to guide; the Lord will decide disputes on resurrection day. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11510-11661 | high | The Koran is called a glorious book; falsehood cannot come to it from any side; it is a missive from the Wise and Praiseworthy. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11510-11661 | medium | Night, day, sun, and moon are signs; the audience is told not to adore sun or moon but God who created them, while those with the Lord praise Him night and day without ceasing. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11663-11812 | high | Night and day, heavenly supply that revives dead earth, and changing winds are signs for people of discernment. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11663-11812 | medium | The children of Israel received the Book, Wisdom, Prophecy, good things, privilege, and clear sanctions, then differed after knowledge came. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11814-11950 | medium | God points out the Way; He sends rain from heaven, producing drink, pasture, grain, olives, palm-trees, grapes, and fruits as signs for those who ponder. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11952-12078 | medium | The Lord teaches the bee to build in mountains, trees, and hives, to eat fruits and follow divine paths; from its belly comes a multicolored fluid that yields medicine to humans. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11952-12078 | medium | The passage says not to compare anything with God, then gives comparisons between a powerless owned slave and a free generous almsgiver, and between a dumb burdensome man and a man who commands justice and keeps the straight path. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11952-12078 | medium | God owns the secrets of heaven and earth; the last hour will be like the twinkling of an eye or less; humans come from the womb without knowledge and receive hearing, sight, and heart. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12080-12213 | medium | A witness is summoned in every people; the addressee is brought as witness against the Meccans; the Book is sent down as clarification, guidance, mercy, and glad tidings to Muslims. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12215-12362 | medium | "Abraham was a leader in religion" and was obedient, sound in faith, and not among those who join gods with God. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12215-12362 | high | The addressee is instructed to summon others to the Lord's way with wisdom and kindly warning and to dispute in the kindest manner; the Lord knows who strays and who is guided. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12364-12496 | high | The audience is asked to journey through the land and see the end of former peoples who were stronger, cultivated and inhabited the land, received apostles with proofs, wronged themselves, rejected signs, and came to an evil end. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12364-12496 | high | Signs include human creation from dust, spouses with love and tenderness, creation of heavens and earth, variety of tongues and color, sleep and seeking bounty, lightning as awe and hope, rain reviving dead earth, heaven and earth standing firm, and a summons bringing people out of the earth. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12498-12640 | medium | The Koran sets forth every kind of parable; infidels call a verse vain speech, and God seals hearts of those without knowledge. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12642-12768 | medium | The addressed figure is warned not to suppress revelation from distress over objections about treasure or an angel, and is called only a warner. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12899-13028 | medium | Shoaib is sent to Madian and tells his people to worship God alone, avoid short weight and measure, give weight and measure fairly, not purloin others' goods, and not practice corruption on the earth. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13030-13160 | high | The Book is sent down so that the addressed recipient may "bring men out of darkness into light"; infidels are warned for loving the present life and misleading from God's way. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13030-13160 | medium | No Apostle is sent except with the speech of his own people, so he may speak plainly; God misleads whom he wills and guides whom he wills. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 1313-1435 | medium | "O THOU ENFOLDED in thy mantle," followed by commands to stand at night for prayer and intone the Koran with measured tone. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13162-13287 | medium | A good word is likened to “a good tree: its root firmly fixed, and its branches in the Heaven,” yielding fruit in all seasons. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13289-13435 | high | Sura XII opens with the clear Book and the narrative of Joseph. Joseph tells his father of eleven stars, the sun, and the moon bowing to him; his father warns him not to tell his brothers and says God will teach him the interpretation of dark sayings. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13437-13566 | high | Two youths in prison report dreams; Joseph says his Lord taught him, speaks of the religion of Abraham, Isaac, and Jacob, and says judgment belongs to God alone. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13437-13566 | medium | The freed prisoner asks Joseph for the King's interpretation; Joseph explains seven years of sowing and storing, seven grievous years, and a later year of rain and grape pressing. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13568-13695 | medium | Joseph places his drinking cup in his brother's pack; a crier accuses the travellers; the brothers state the penalty; Joseph finds the cup in his brother's sack; the passage calls it a stratagem and mentions grades of wisdom. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13568-13695 | high | The sons enter as instructed, though this does not avert God's decree; Jacob is said to have knowledge taught by God; Joseph takes his brother aside and identifies himself. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13697-13840 | high | Joseph raises his parents to the seat of state; they bow, and he says this is the meaning of his old dream, recalling release from prison and reunion from the desert after Satan stirred strife with his brothers. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13697-13840 | medium | The story is called one of the secret histories revealed to the addressee, who was not present when Joseph's brothers planned their plot; many people will not believe. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13697-13840 | medium | Earlier messengers are described as men from cities who received revelation; people are urged to journey through the land and see the end of predecessors; the next life is better for those who fear God. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13842-13974 | medium | A man from Pharaoh's family, a believer who hides his faith, asks whether they will kill a man for saying his Lord is God, and warns of God's vengeance. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13976-14113 | high | The weak and the proud wrangle in the fire; those in the fire ask the keepers of Hell for one day of relief, but are told apostles came with tokens and that the unbelievers' cry is vain. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14115-14251 | high | When Moses reaches maturity, God bestows wisdom and knowledge on him as a reward for the righteous. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14253-14381 | high | After former generations are destroyed, the book of the Law is given to Moses for human enlightenment, guidance, mercy, and reflection. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 1437-1607 | medium | The prayer praises God as Lord of the worlds, compassionate, merciful, and King on the day of reckoning; the speakers worship him, ask for help, and ask to be guided on the straight path of those receiving grace rather than those under anger or astray. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14383-14516 | medium | God guides whom He wills and knows those who yield to guidance. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14518-14658 | high | The Book is sent down from God, the Mighty and Wise; the addressed speaker is told to serve God sincerely. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14660-14794 | high | God sends down the best recital as a self-consistent Book teaching by iteration; the skins of those who fear their Lord creep, then skins and hearts soften at remembrance. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14942-15074 | high | The messengers announce vengeance from Heaven upon the city for excesses, and the remaining trace is called a clear sign for people of understanding. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14942-15074 | high | "The likeness for those who take to themselves guardians instead of God is the likeness of the SPIDER who buildeth her a house." | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14942-15074 | medium | The passage commands recitation of the revealed Book, prayer, remembrance of God, and kindly dispute with the People of the Book while affirming one God. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15076-15223 | medium | The Book sent down to be recited is presented as enough, containing mercy and warning for believers; God is named as sufficient witness. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15225-15349 | high | Wisdom is bestowed upon Lokman, who is taught to be thankful to God; gratitude benefits the grateful, while God is self-sufficient and praiseworthy. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15225-15349 | medium | If all trees on earth were pens and the sea were swelled into seven seas of ink, God's words would not be exhausted. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15351-15479 | medium | "It is God who hath sent down the Book with truth, and the Balance" | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15481-15633 | high | God speaks to humans only by vision, from behind a veil, or by sending a messenger; the Spirit, identified in note 10 as Gabriel, brings revelation, and the Book is made a light that guides to God’s way. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15635-15756 | medium | God appoints sun and moon, lunar stations, the reckoning of years, and the alternation of night and day as signs in heavens and earth. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15758-15890 | medium | The Koran is said to be from God, confirming prior revelation and clarifying the Scriptures. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15892-16024 | medium | Moses and Aaron are sent to Pharaoh and his nobles with signs; Pharaoh’s side calls the truth sorcery, summons skilled magicians, and Moses says God will render their sorceries vain and verify the truth. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16026-16159 | medium | God is praised as possessor of all in heaven and earth and as knowing what enters and leaves the earth and what descends from and ascends to heaven. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16297-16428 | medium | Blind and seeing, darkness and light, shade and hot wind, living and dead are contrasted; the addressee is charged only with warning, sent with truth as bearer of good tidings and warner, and every people has had a warner. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16297-16428 | medium | Those who recite the Book, pray, and give alms publicly and privately may hope for imperishable merchandise; God pays their wages and increases them, and the revealed Book is truth confirming previous Scriptures. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16430-16570 | medium | The Book is made an inheritance to chosen servants, who are described in three moral categories: self-injuring, midway, and outstripping in goodness by God's permission. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16572-16682 | medium | God forbids open and secret filthy actions, iniquity, unjust violence, unwarranted association with God, and ignorant speech about God; every nation has a set time; apostles come rehearsing signs. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16807-16947 | medium | Saleh's people hamstring the she-camel, rebel, challenge his warning, are surprised by an earthquake, and are found dead; Saleh says he had announced the Lord's message and counsel. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16949-17067 | high | Moses is chosen by divine commissions and speech; written tables are given to him with a monition concerning every matter and precepts for his people. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17069-17180 | high | When Moses' anger is stilled, he takes up the tables; their writing is described as guidance and mercy for those who dread their Lord. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17182-17320 | medium | A man was given signs, departed from them, Satan followed him, and his likeness is said to be like a dog that lolls out its tongue. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17182-17320 | medium | The addressee is told to enjoin justice, withdraw from the ignorant, seek refuge in God from Satanic stirrings, and remember God when touched by a Satanic phantom. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17322-17443 | medium | Al-Ummy is explained as Gentile or unlettered, referring to Muhammad's asserted lack of earlier Scriptural knowledge; the note compares Greek and Jewish terms and says Muhammad wished to present the Koran's elegance as miraculous. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17445-17575 | medium | "The Revelation (sending down) of this Book is from the Mighty, the Wise!" | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17577-17717 | medium | A destroyed people had power, ears, eyes, and hearts, but these did not help after they rejected signs; nearby cities were destroyed, and false gods failed to help. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17577-17717 | medium | A company of djinn hears the Koran, asks for silence, returns to its people with warnings, and describes the book as sent down after Moses and confirming previous scriptures. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17719-17848 | medium | No beast on earth or bird with wings is other than a folk like the audience; nothing is omitted from the Book; all will be gathered to their Lord. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17850-17975 | medium | God holds the keys of secret things, knows what is on land and sea, every falling leaf, every grain in earth’s darknesses, and everything green or sere noted in a distinct writing. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17850-17975 | medium | Abraham asks Azar, his father, whether he takes images as gods, says Azar and his people are in error, and is shown the kingdom of heavens and earth to be established in knowledge. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17977-18094 | high | Abraham sees a star, moon, and sun; each sets, and he rejects gods that set. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17977-18094 | high | The passage names Isaac, Jacob, Noah, David, Solomon, Job, Joseph, Moses, Aaron, Zachariah, John, Jesus, Elias, Ismael, Elisha, Jonas, Lot, and others as guided, just, favored, or chosen. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17977-18094 | high | The passage asks who sent down the Book Moses brought, described as light and guidance to man. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18096-18218 | medium | God is presented as the judge who sent down the distinguishing Book; His words are perfect in truth and justice, and He knows those who err and those rightly guided. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18220-18327 | medium | God produces gardens, vines, palms, corn, olives, and pomegranates; people are told to eat the fruit, pay its due at ingathering, and not be prodigal. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18220-18327 | medium | The Book was given to Moses as completion, decision, guidance, and mercy; the present Book is blessed and sent down as guidance and mercy, answering those who might say scripture came only to two earlier peoples or that they would have followed guidance better; rejection of God's signs brings evil punishment. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18329-18469 | medium | The speaker says the Lord guided him into a straight path, the true religion and creed of Abraham, who did not join gods with God. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18329-18469 | medium | The translator note compares a Midrash Rabbah narrative where Abraham is given to Nimrod, rejects worship of fire, water, clouds, wind, and man, and is thrown into a furnace. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 1841-2018 | medium | The sura begins with 'Nun' and an oath by the Pen and what is written; the Prophet is told he is not possessed, awaits recompense, and has a noble nature. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 1841-2018 | medium | The sura begins with 'Nun' and an oath by the Pen and what is written; the Prophet is told he is not possessed, awaits recompense, and has a noble nature. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18471-18596 | high | God rears the heavens without visible pillars, mounts his throne, imposes laws on sun and moon, and makes signs clear so people may have faith in meeting their Lord. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18598-18731 | high | Those given the Book rejoice in what was sent down, though some deny part of it; the messenger is commanded to worship God alone; the Koran is sent down as a code in Arabic, and no protector against God is available if desires are followed after knowledge. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18598-18731 | medium | "If there were a Koran by which the mountains could be set in motion, or the earth cleft, or the dead be made to speak"; the passage adds that all sovereignty is in God's hands. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18598-18731 | medium | The note glosses 'Mother, or Prototype of the Book' as God's knowledge or prescience, or a preserved tablet containing the original Koran and God's decrees, and compares a Jewish tradition that the Law existed before Creation. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18733-18863 | high | God teaches Adam the names of all things, asks the angels to name them if wise, the angels confess knowledge only from God, and Adam informs them of the names. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18865-18984 | medium | Moses is absent for forty nights; the people take the calf, are forgiven, Moses receives the Book and Illumination, and he tells the people to repent for worshiping the calf. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18986-19101 | medium | A part of the Jews heard and knowingly perverted God's word; some say 'We believe' among the faithful but speak differently in private; God knows what is hidden and shown. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19103-19221 | high | Abraham and Ismael ask to be made Muslims with a Muslim posterity, to be taught holy rites, and for an apostle to arise among them to rehearse signs, teach the Book and Wisdom, and purify them. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19223-19345 | high | An apostle from among the people is sent to rehearse God’s signs, purify them, instruct them in the Book and wisdom, and teach what they did not know. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19347-19457 | medium | Creation, night and day, ships at sea, rain from heaven reviving earth, cattle, winds, and clouds are called signs for those who understand. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19347-19457 | medium | Ramadhan is the month in which the Koran was sent down as guidance and illumination; observing the moon begins the fast, and God wishes ease rather than discomfort. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19459-19571 | medium | After holy rites, the addressees are told to remember God; prayers for this world alone and for good in this world and the next with protection from fire are contrasted; God is swift to reckon. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19573-19677 | high | God sends prophets and the Book of Truth to announce, warn, decide disputes, and guide believers to truth and the straight path. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19679-19788 | high | The prophet announces that God has set Saul as king; objections are raised about worthiness and wealth, but the prophet says God chose him and increased him in knowledge and stature. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19679-19788 | high | By God’s will they rout the enemy; David slays Goliath; God gives David kingship, wisdom, and teaching, and divine restraint prevents total corruption of the earth. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19790-19894 | high | Satan threatens poverty and enjoins base actions; God promises pardon and abundance, gives wisdom, knows alms and vows, and concealed alms to the poor remove sins. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19896-20006 | medium | Fixed-date debts should be written by a faithful notary, dictated by the debtor or a representative, witnessed, and recorded in amount and date; witnesses and writers must not be harmed. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20008-20136 | high | A cited tradition says God showed the angels that man's wisdom was greater because he could name beasts, cattle, and birds. | record |
| Islamic | The Koran (Al-Qur'an) | The Koran (Al-Qur'an) / INTRODUCTION; lines 201-285 | medium | The passage describes the Koran as the starting-point of a literary and philosophical movement and as an indirect impetus for Arabic learning, sciences, poetry, and literature. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 2020-2251 | medium | The text says man was created in trouble, given eyes, tongue, and lips, and guided to two highways; the note glosses the highways as good and evil. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 2020-2251 | medium | The revealed text is said to descend on the Night of Power; angels and the spirit descend there by the Lord's permission, and all is peace until morning. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 2020-2251 | medium | The text swears by cyclic heaven and opening earth that the Koran is a discriminating discourse, says opponents plot, and tells the addressee to leave the infidels awhile. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20275-20431 | high | Unbelievers among the People of the Book and Polytheists do not waver until clear evidence comes: a messenger from God reciting pure pages containing true Scriptures; sincere worship, prayer, and alms are named as true religion. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20433-20573 | high | All in heaven and earth praises God; God sends an apostle among the pagan Arabs to recite signs, purify them, and teach the Book and wisdom. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20433-20573 | medium | "like an ass beneath a load of books" is used as a likeness for those who had the burden of the law but would not bear it. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20834-20983 | medium | God causes the works of unbelievers who obstruct God's way to miscarry; believers who do right and believe what was sent down to Muhammad have sins canceled and hearts set right. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20985-21124 | medium | God sends down the Book in truth, confirming what came before it; the Law and Evangel were sent earlier as guidance, and the Illumination is now sent down. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21126-21241 | medium | The passage identifies this as an announcement of unseen things revealed to Muhammad and says he was not present when they cast lots with reeds over who should rear Mary or when they disputed. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21243-21364 | medium | Some among the People of the Book are said to mislead themselves, disbelieve signs, clothe truth with falsehood, hide truth, and manipulate belief at daybreak and day's close. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21366-21498 | high | God makes a covenant with the prophets, gives Book and Wisdom, requires belief in and aid for a later confirming prophet, receives their resolution, and names witnesses. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21500-21622 | medium | The audience is told that examples existed before them, to traverse the earth and see the end of those who treated prophets as liars; the Koran is guidance and warning. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21624-21745 | high | God graciously raised an apostle from among the faithful to rehearse signs, cleanse them, and teach the Book and Wisdom after manifest error. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21747-21849 | high | The believers will be tried and hear hurtful things from prior scripture communities and polytheists; God made a covenant with those given Scriptures to make it known and not hide it, but they cast it behind their backs and sold it cheaply. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21747-21849 | medium | Creation of heavens and earth and night-day succession are signs for understanding hearts; people remember God standing, sitting, and reclining, pray for protection from fire, confess hearing a caller to faith, ask forgiveness, righteous death, and fulfillment of apostolic promise on the day of resurrection. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22112-22232 | medium | God sends clear tokens on his servant to bring people out of darkness into light. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22234-22361 | medium | Apostles are sent with clear tokens; the Book and balance descend for fairness; iron is sent down with evil and advantage for humankind. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22473-22591 | medium | God desires to make guidance known, guide into the ways of those before, turn in mercy, and lighten the burden because humanity is weak. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22473-22591 | medium | Some given Scripture believe in Djibt and Thagout and are cursed; the passage asks about withholding even the speck in a date stone and recalls that the line of Abraham received Scriptures, wisdom, and a grand kingdom. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 2254-2504 | medium | A figure frowns and turns away when the blind man comes; he attends to the wealthy but neglects the earnest fearful seeker. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 2254-2504 | high | The Koran is called a warning, written on honored, exalted, purified pages by honored righteous scribes. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22593-22708 | medium | Disbelievers in God's signs are cast into fire; when their skins are burnt, fresh skins replace them so they taste torment; God is called Mighty and Wise. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22815-22934 | high | "we have sent down the Book to thee with the truth" so that the recipient may judge between people according to insight God gave him. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22936-23059 | medium | Revelation to the addressee is compared with revelation to Noah and prophets after him; named figures include Abraham, Ismael, Isaac, Jacob, Jesus, Job, Jonah, Aaron, Solomon, David, and Moses, with God discoursing with Moses. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 23061-23195 | medium | A proof and clear light have been sent down; believers who hold fast to God enter mercy and grace and are guided along a straight way to God. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 23061-23195 | high | An apostle has come with truth from the Lord; belief is urged; all in heavens and earth belongs to God, who is knowing and wise. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 23197-23320 | medium | God sends a warning, a prophet reciting clear signs, to bring believers who do right out of darkness into light. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 23322-23450 | medium | A parable says that if the Koran were sent down on a mountain, it would humble itself and split apart from fear of God. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 23322-23450 | medium | God is declared the only god, knower of visible and invisible, compassionate and merciful, king, holy, peaceful, faithful, guardian, mighty, strong, most high, producer, maker, and fashioner; all in heaven and earth praise him. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 23452-23571 | medium | "A noble pattern had ye in God's Apostle" for those hoping in God and the latter day and remembering God. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 23452-23571 | high | The wives are told to recollect what is rehearsed in their houses of the Book of God and wisdom. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 23974-24086 | high | "God is the LIGHT of the Heavens and of the Earth"; His light is compared to a niche, lamp, glass like a star, and oil from a blessed olive tree, with "light upon light" and guidance to His light. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24088-24207 | medium | The passage commands: obey God and the Apostle; if people turn back, each bears their own duty; obedience brings guidance; the Apostle's role is plain preaching. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24209-24323 | medium | Believers are told to make room in assemblies and rise when told; God will make room in Paradise and uplift believers and those given knowledge to lofty grades. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24460-24582 | medium | No apostle or prophet is said to have been sent without Satan injecting wrong desire; God nullifies Satan’s suggestion and affirms revelations, making the injection a trial for diseased or hardened hearts and a confirmation for those given Knowledge. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24584-24720 | medium | A parable says those called upon beside God cannot create a fly and cannot recover anything the fly carries away. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24837-24971 | medium | The Prophet told a recent occurrence as a secret to one wife; she divulged it; God informed him; and he told her part while withholding part. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24973-25111 | medium | Believers are instructed not to act before God and the Apostle permit, not to raise voices above the Prophet, to wait rather than call into his apartments, and to verify news brought by a bad man. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 2506-2739 | medium | The Cleaving: heaven cleaves, stars disperse, seas mingle, graves are overturned, souls recognize actions, guardians record deeds, the righteous are in delights, the impure in Hell-fire, and sovereignty belongs to God on the day of doom. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 2506-2739 | medium | The passage swears by stars, night, and dawn that this is the word of an illustrious Messenger, powerful, trusted, obeyed by angels; the prophet is not possessed or Satan-taught. Note 6 identifies the messenger as Gabriel. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25113-25238 | medium | Humans are created from a male and female and divided into peoples and tribes so they might know one another; the most honored before God is the one who fears Him most. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25713-25846 | medium | When a Sura is sent down, believers' faith increases and they rejoice, while those with diseased hearts have doubt added to doubt and die infidels. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25973-26089 | medium | The Apostle comes to the people of the Scriptures to clarify much concealed material; a light and clear Book from God guide followers to peace, from darkness to light, and to the straight path. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25973-26089 | medium | The rejected brother kills his brother and becomes one of those who perish; God sends a raven scratching the ground to show how to hide the brother's wrong, and the killer becomes repentant. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26091-26201 | medium | The Law/Towrat is said to contain guidance and light; prophets, doctors, and teachers judge by the Book of God entrusted to them. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26317-26427 | medium | The passage contrasts intense hostility from Jews and associators with affection from Christians; some Christians are priests and monks, hear what is sent down to the Apostle, weep at recognized truth, and profess belief. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26429-26545 | medium | God says he taught Jesus Scripture, Wisdom, Law, and Evangel; Jesus made a clay bird live, healed the blind and leper, brought forth the dead by God's leave, and was opposed by unbelievers who called the signs sorcery. | record |
| Islamic | The Koran (Al-Qur'an) | The Koran (Al-Qur'an) / INTRODUCTION; lines 287-351 | medium | Muhammad is described as an untutored but fervent mind, assimilating great truths, facing obstacles, struggling with an inner message, and drawing on hearsay, traditions, and Arabian minstrel rhapsodies. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3210-3455 | medium | A parenthetical instruction says not to move the tongue hastily to master the revelation; its collecting, recital, following, and clarification are assigned to God. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3457-3676 | medium | The passage says the message is the word of an honored apostle, not a poet or soothsayer, and a missive from the Lord; if Muhammad fabricated sayings, God would seize him and cut his neck vein; the Koran is a warning and sure truth. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 386-465 | low | The translator says Zaid simply brought together and transcribed materials without reshaping, filling gaps, suppressing discreditable details, or softening inaccuracies, which proves honesty and reverence for the sacred text. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4120-4331 | medium | Sura LIII begins by the setting star; the compatriot does not err, the Koran is revelation, and a powerful wise figure teaches, stands at the highest horizon, approaches, and reveals. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4514-4760 | medium | The God of Mercy teaches the Koran, creates man, teaches articulate speech, sets times for sun and moon, receives adoration from plants and trees, raises heaven, appoints the balance, and prepares earth with fruits, palms, grain, and fragrant plants. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4957-5183 | medium | Moses and Aaron receive favors; they and their people are rescued from great distress, are succored and become conquerors, receive the lucid book, are guided, and are remembered with peace. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5185-5401 | low | "each one of us hath his appointed place," and "we range ourselves in order" and "celebrate His praises"; the note says this verse and six preceding are the words of the Angel. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 519-571 | medium | The passage lists early events: visions of Gabriel in Muhammad’s fortieth year during retreat for devotion and meditation at Mount Hira, a period of depression and reassurance, a pause awaiting another angelic vision, private work for three years, and about forty converts including Chadijah and Abu Bekr. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5403-5596 | medium | The Koran is sent down as a missive from on high; the addressee is told to wait patiently, not obey the wicked and unbelieving, and praise the Lord at morn, evening, and night. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5598-5788 | medium | The heedless person is told that the veil has been taken off and that sight is becoming sharp that day. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 573-652 | medium | The passage says contemporary allusions and details of Muhammad's daily life are few; Muhammad's name occurs five times, and he is addressed by Angel Gabriel as recipient of revelations with the word 'SAY.' | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6133-6277 | medium | The righteous believer fears neither wrong nor loss; the Arabic Koran is sent down with varied menaces for fear of God and reflection, and the addressee is told to ask for increased knowledge. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6279-6438 | high | Pharaoh recalls rearing Moses and reproaches him for a deed; Moses says he erred, fled in fear, received wisdom from his Lord, became an apostle, and questions Pharaoh's enslavement of the children of Israel. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6440-6654 | high | Abraham prays for wisdom, justice, a good name among posterity, inheritance of the garden, forgiveness for his father, and no shame when mankind is raised. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 654-720 | medium | The preface attributes Koranic materials to local legends, Jewish and Christian traditions, Meccan accusations, and alleged coadjutors including Salman the Persian and Sergius/Boheira; it mentions Heaven and Hell parallels with the Zendavesta and Apocryphal Gospel traditions. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6656-6879 | medium | The Book is said to have come down from the Lord of the Worlds; the faithful spirit brings it down upon the prophet's heart in clear Arabic, and learned Israelites are said to recognize it. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6656-6879 | medium | The Book is said to have come down from the Lord of the Worlds; the faithful spirit brings it down upon the prophet's heart in clear Arabic, and learned Israelites are said to recognize it. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6881-7048 | medium | Sura XV begins with the signs of the Book and lucid recital; infidels will wish they had been Muslims, while present feasting, enjoyment, and hope delay recognition. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7050-7238 | medium | Abraham’s guests greet him with peace, announce a sage son despite his old age, and say they are sent to sinful people while rescuing Lot’s family except his wife, who will linger. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7050-7238 | medium | The passage says the hour will come; Muhammad is told to forgive, lower his wing to the faithful, proclaim himself a plain-spoken warner, speak publicly, withdraw from those joining gods to God, praise and bow in worship, and serve until certainty overtakes him. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 722-779 | low | The preface says such passages result from Muhammad's general acquaintance with scriptural phraseology through legends and personal intercourse with Jews and Christians, and that any materials were carefully recast. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7240-7394 | high | John is told to receive the Book; he is given wisdom as a child, mercy, purity, piety, dutifulness to parents, and peace on the day of birth, death, and being raised to life. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7240-7394 | high | Mary returns to her people bearing the babe; they accuse her, she points to the child, and the infant speaks from the cradle as God's servant and prophet, mentioning the Book, prayer, almsgiving, filial duty, and peace at birth, death, and resurrection. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7396-7552 | high | Abraham, a truthful prophet, addresses his father against worshipping powerless beings and Satan; his father threatens stoning; Abraham answers with peace, prayer, and separation from those who worship gods beside God. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7396-7552 | medium | Moses is commemorated as pure, apostle, and prophet; God calls him from the right side of the mountain for secret converse and bestows Aaron as a prophet. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7554-7691 | medium | The Koran is made easy in the addressee's own tongue so he may give glad tidings to the God-fearing and warn the contentious. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7693-7858 | high | David is remembered as a servant who turns to God; mountains and birds join him in praise, and he receives established kingdom, wisdom, and skill in clear decisions. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 781-846 | medium | “From the Arab Jews, Muhammad would be enabled to derive an abundant, though most distorted, knowledge of the Scripture histories.” | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7860-8026 | low | The speaker says he asks no wage, is not an intermeddler, and that the Koran is a warning to all creatures whose message will be known after a time. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8028-8198 | high | The passage opens in God’s name, calls the Koran wise, identifies the addressed figure as one of the Sent Ones on a right path, and says the revelation is for warning an unwarned, heedless people. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8200-8362 | medium | Sura XLIII opens with the luminous Book; the Koran is Arabic for understanding and a lofty, wise transcript of the archetypal Book. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8364-8516 | high | Jesus comes with manifest proofs and wisdom, says he will clear up some disputed matters, and calls people to fear God, obey him, and worship God as his Lord and their Lord. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 848-912 | medium | The author says Muhammad sincerely desired to deliver his countrymen from idolatry, proclaim the Unity of the Godhead, believed he had a divine call, and came to believe himself the accredited messenger of Heaven. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8518-8693 | medium | At the beginning of Sura LXXII, it is revealed that a company of Djinn listened, heard a marvellous discourse identified as the Qur'an, believed, and refused to join any being with their Lord. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8695-8860 | medium | The speaker does not know whether the threat is near or distant; God knows the secret and discloses it only to an apostle who pleases Him, with guards marching before and behind, and God counts all concerning the apostles. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8862-9028 | medium | "And we gave Moses the Book for Israel's guidance." | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 914-996 | high | The Koran is praised for conceptions of divine power, knowledge, providence, unity, and one God, while also said to contain visions, legends, moral earnestness, and oracular wisdom. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9358-9506 | high | Abraham receives direction and asks his father and people about images they are devoted to; they say they found their fathers worshipping them. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9358-9506 | high | Moses and Aaron are given illumination, light, and warning; the Koran is described as a blessed warning sent down. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9508-9648 | medium | The passage says the Law and Psalms record that God's righteous servants will inherit the earth; it also states that the Koran is teaching for God's servants and that the messenger is sent as mercy to all creatures. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9650-9791 | high | God sends down Al Furkan, glossed as illumination, on his servant as a warning to all creatures; God's kingdom, sole divinity, creation, and decree are asserted. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9793-9936 | medium | The Lord lengthens the shadow, makes the sun its guide, and draws it in. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9938-10086 | high | God gives the Book to Moses as guidance for the children of Israel and commands that they take no other Guardian than God. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9938-10086 | medium | Commands include worshiping only God, speaking respectfully to parents, praying for parental compassion, giving due to kin, poor, and wayfarer, avoiding waste, and avoiding both a tied hand and excessive openness. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 998-1141 | high | The Lord is called most beneficent, teaches the use of the pen, and teaches man what he did not know. | 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 | Mankind was of one faith; God sent prophets with good tidings, threats, and scripture in truth to judge disagreements, and God directed believers to truth. | 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 10133-10199 | medium | Question about what to bestow in alms; the answer is what one has to spare, and God shows signs so people may think about this world and the next. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10202-10265 | medium | After a third divorce, the woman is not lawful to the first husband until she marries another husband; if the second husband divorces her, return is allowed if God’s ordinances can be observed, and God declares these ordinances to people of understanding. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10268-10325 | high | The passage forbids making God's signs a jest and says to remember God's favor, the sent-down book of the Koran, and wisdom; it also says God is omniscient. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10328-10391 | medium | The children of Israel ask Samuel for a king to fight for God’s religion; most later turn back. Samuel announces that God set Talt as king, and answers objections by saying God chose him and increased him in knowledge and stature. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10394-10454 | high | They defeat the enemy by God's will; David slays Jalut, and God gives David kingdom and wisdom and teaches him. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10457-10528 | medium | God is described as the only God, living and self-subsisting, beyond sleep, owner of heaven and earth, knower of past and future, enthroned over heaven and earth, and high and mighty. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10457-10528 | medium | Abraham disputes with a ruler about his Lord, saying God gives life and kills; Abraham then invokes God's bringing the sun from the east and challenges the ruler to bring it from the west, confounding him. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10592-10646 | high | The devil threatens poverty and commands covetousness; God promises pardon and abundance and gives wisdom to whom he pleases; only the wise of heart consider this. | 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 10709-10808 | medium | The book contains clear foundational verses and parabolical verses; perverse hearts pursue the parabolical for schism and interpretation, while those grounded in knowledge affirm that the whole is from their Lord. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10810-10901 | medium | "They were called unto the book of GOD, that it might judge between them"; some then turned away. | 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 10989-11080 | high | God will teach Jesus the scripture, wisdom, the law, and the gospel and appoint him apostle to the children of Israel. | 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 11148-11218 | medium | The Barnabas account says the mocking or mistaken belief continues until Mohammed comes into the world and undeceives believers in God's law. | 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 11298-11387 | medium | The people of scripture are asked why they disbelieve God's signs, clothe truth with vanity, and knowingly hide truth. | 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 | The audience is told to observe past punishments of those who accused apostles of imposture; the book is called a declaration, direction, and admonition to the pious. | 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 11929-12003 | high | God graciously raised an apostle among the believers to recite signs, purify them, and teach the Koran and wisdom; they had previously been in manifest error. | 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 | medium | God will sever the wicked from the good and does not reveal hidden secrets except through chosen apostles; notes relate this to distinguishing sincere believers from dissemblers. | 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 | God owns the kingdom of heaven and earth; creation and the alternation of night and day are signs for those with understanding, who remember God standing, sitting, and lying down and meditate on creation. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 12472-12544 | medium | God is willing to declare these things, direct believers according to ordinances of those before them, and be merciful; God is knowing and wise. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 12547-12611 | low | If breach is feared between husband and wife, a judge from each family is sent; if they desire reconciliation, God will cause agreement and is knowing and wise. | 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 12614-12712 | medium | Some given scripture are accused of selling error, desiring believers to wander, perverting words, and using speech that reviles the true religion; God is called a patron and helper. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 12892-12958 | medium | The audience is asked to consider the Koran; if it were from other than God, many contradictions would be found in it. | 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 | high | The Koran is sent down with truth so the prophet may judge between people by wisdom God shows him; he is warned not to advocate for the fraudulent and to ask pardon. | 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 13129-13192 | medium | Translator's note: Tima steals a coat of mail, hides it at Zeid's house, meal leaking from the bag leads searchers there; Zeid provides witnesses; the sons of Dhafar ask Mohammed to defend Tima and condemn the Jew; revelation commands judgment according to the merits of the case. | 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 13194-13265 | high | “GOD instructeth you concerning them... concerning female orphans... and concerning weak infants... observe justice towards orphans.” | 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 13267-13364 | medium | “O true believers, observe justice when ye bear witness before GOD, although it be against yourselves, or your parents, or relations.” | 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 13367-13463 | medium | God reveals to the addressed prophet as to Noah, later prophets, Abraham, Ismael, Isaac, Jacob, the tribes, Jesus, Job, Jonas, Aaron, Solomon, and David; God also spoke to Moses. | 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 13465-13556 | medium | An evident proof and manifest light are sent down; believers who adhere to God are led into mercy, abundance, and the right way to God. | 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 13465-13556 | low | The passage gives inheritance rules for one who dies without issue and says God declares these precepts lest people err, while God knows all things. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 13704-13784 | medium | An apostle, light, and a clear book of revelations come from God to manifest concealed matters and guide followers into peace and from darkness to light. | 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 | medium | God sends a raven scratching the earth to show how to hide the brother's shame; Cain laments and becomes one of those who repent. | 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 | medium | After Cain’s fratricide, he carries Abel’s corpse, does not know where to conceal it, and God teaches him burial through a raven that kills another raven, digs a pit, and buries it; the note also says Jews tell a similar story with Adam as the learner. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 13921-13998 | medium | The law is sent down with direction and light; prophets, doctors, and priests judge by the book of God entrusted to them, and people are told not to sell God's signs cheaply. | 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 14228-14302 | medium | When listeners hear what has been sent down to the apostle, their eyes overflow with tears because of the truth they perceive; the notes identify possible Ethiopian Christian listeners who wept and professed belief. | 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 | Evil and good are not to be equally esteemed, even if abundance of evil pleases; those of understanding are told to fear God. | 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 | Believers are told not to ask about things that would pain them if declared; if asked while the Koran is sent down, they will be declared; God pardons and forgives; earlier people asked and then disbelieved. | 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 | When told to come to what God revealed and to the apostle, they answer that the religion found among their fathers is sufficient; the passage questions this because their fathers lacked knowledge and right direction. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14467-14563 | high | God says he taught Jesus scripture, wisdom, the law, and the gospel. | record |
| Islamic | The Koran (Al-Qur'an) | A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1459-1511 | medium | The religion of the Arabs before Mohammed is called a state of ignorance, contrasted with knowledge of God's true worship revealed by their prophet; it is described as chiefly idolatry with Sabians, Christians, Jews, and Magians also present. | 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 14707-14802 | medium | God is named as witness between the speaker and the audience; the Quran was revealed to the speaker for admonition; the speaker denies other gods and declares God one. | 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 14905-14960 | medium | The speaker says God's treasures are not in his power, he does not know God's secrets, he does not claim to be an angel, and he follows only what is revealed. | 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 14963-15045 | medium | “With him are the keys of the secret things”; he knows land and sea, every fallen leaf, grains in the dark earth, and all green or dry things written in the clear book. | 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 14963-15045 | medium | Abraham asks his father Azer whether he takes images for gods and says Azer and his people are in manifest error. | 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 15047-15121 | medium | The note says God gave Abraham right apprehension of the government of the world and heavenly bodies so he might know them as ruled by God. | 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 15047-15121 | high | Abraham's people dispute with him; he asks why he should fear what they associate with God when they do not fear associating with God what lacks authority. | 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 15047-15121 | medium | The passage lists Isaac, Jacob, Noah, David, Solomon, Job, Joseph, Moses, Aaron, Zacharias, John, Jesus, Elias, Ismael, Elisha, Jonas, and Lot as directed or favored figures, with some called righteous or upright. | 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 15123-15206 | medium | Translator note: Abraham's parents were idolaters; opinions differ on his age when he knew the true God and left idolatry; he was educated in Sabian worship of heavenly bodies and examined them to test their right to worship. | 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 15123-15206 | high | The passage says God chose and directed certain fathers, issue, and brethren; idolatry would make their works fruitless; and these persons received scripture, wisdom, and prophecy. | 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 15123-15206 | high | The passage asks who sent down the book Moses brought, describes it as light and direction, says parts are published on papers and much concealed, and answers that God sent it down. | record |
| Islamic | The Koran (Al-Qur'an) | A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1514-1566 | medium | Besides Psalms, called the only true scripture they read, the Sabians esteem other sacred books, especially a Chaldee book of Seth full of moral discourses. | 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 15208-15287 | medium | God causes morning to appear, ordains night for rest, appoints sun and moon for computing time, and ordains stars for guidance in darkness on land and sea. | 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 15289-15383 | medium | God is the judge; the Koran is sent down distinguishing good and evil; those given scripture know it is true; God's words are perfect and unchangeable. | 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 15642-15715 | medium | Moses is given the book of the law as a perfect rule, direction, and mercy, so that the children of Israel might believe the meeting of their Lord. | record |
| Islamic | The Koran (Al-Qur'an) | MY LORD, / A SKETCH / OF THE / LIFE OF GEORGE SALE.; lines 158-239 | medium | The passage rejects Voltaire’s Arabia claim, says Sale likely practiced law, reports his study of eastern and other languages, names Mr. Dadichi as his guide, and cites Sale’s own apology about working amid a troublesome profession. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16130-16184 | medium | Sleh is sent to Thamd as their brother and says, "O my people, worship GOD: ye have no GOD besides him." | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16587-16682 | medium | Moses' appointed time is thirty nights completed by ten more, making forty nights before the law; he appoints Aaron as deputy. The note reports commentators interpreting the period as fasting or fasting and prayer before speaking with God. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16684-16758 | high | God tells Moses that he has been chosen above all men by divine commissions and by God's speaking to him, and tells him to receive what has been brought and give thanks. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16761-16853 | medium | “when Moses returned unto his people, full of wrath and indignation” he rebuked them, “threw down the tables,” and took Aaron by the hair. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16926-17021 | high | Commentary says the intended person may be a Jewish rabbi, Ommeya Ebn Abi'lsalt, or more generally Balaam son of Beor; Balaam knew scripture or revelations, was asked to curse Moses and Israel, first refused because they were protected by angels, then accepted gifts and suffered a dog-like protruding tongue. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17673-17733 | medium | The passage discusses ransom use and says Al Abbs had to ransom himself and two nephews; Mohammed reveals knowledge of gold left with Omm al Fadl at midnight, and Al Abbs professes Islam. | 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 18037-18105 | medium | Commentators explain the charge by saying some Jews held that Ezra, raised to life after one hundred years dead, dictated the law anew from memory and was therefore called the son of God. | record |
| Islamic | The Koran (Al-Qur'an) | A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1831-1877 | high | When the term ends, the surety is ordered to prepare for death, but the Arab appears; he says his conduct was taught by Christianity, after which Al Nooman hears Christian doctrine, is baptized with his subjects, and pardons both men. | 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 18771-18843 | medium | The believers are not all obliged to go to war; some should remain to learn religion and admonish their people when they return. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX. / CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 18846-18933 | medium | God ordained the sun to shine by day and the moon as light by night, with stations for knowing years and computing time. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX. / CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19014-19078 | medium | The passage contrasts God, who directs to truth, with companions who do not direct unless directed, and says most follow uncertain opinion rather than truth. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX. / CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19014-19078 | medium | The Koran is said not to be composed by any except God, but to confirm what was revealed before it and explain scripture. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX. / CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19081-19143 | medium | The unbelievers ask when the threatening will be made good; the answer says the speaker cannot procure benefit or avert harm except as God wills, and every nation has a fixed term with no delay or anticipation by an hour. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX. / CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19146-19242 | medium | God is witness over every business, meditation, and action; nothing as small as the weight of an ant in earth or heaven is hidden, and all is written in the perspicuous book, glossed as the preserved table of God's decrees. | record |
| Islamic | The Koran (Al-Qur'an) | A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1933-1981 | medium | The Koreish dialect is called pure Arabic and the Koran's perspicuous and clear Arabic; Ismael is described as father of the Koreish in a note attributed to Dr. Pocock. | record |
| Islamic | The Koran (Al-Qur'an) | A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1933-1981 | low | Arabic is praised as harmonious, expressive, and copious; the passage says no one without inspiration can fully master it, while also saying much of it has been lost due to the late practice of writing. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX. / CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19342-19366 | medium | Truth has come from the Lord; whoever is directed benefits his own soul, and whoever errs does so against the same; the speaker is no guardian over them. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19369-19466 | medium | The book’s verses are guarded and explained as revelation from the wise, knowing God; the addressees are to serve only God, seek pardon, turn to him, and expect reward or punishment and return to God. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19469-19571 | medium | The book is said to have been revealed by the knowledge of God only, and the passage affirms that there is no god but God. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19655-19741 | medium | Hud is sent to the tribe of Ad and tells them to worship God alone, rejecting idols and intercessors of their own making. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19819-19916 | medium | Shoaib is sent to Madian and tells them to worship God, not diminish measure and weight, and fear punishment. | record |
| Islamic | The Koran (Al-Qur'an) | A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1984-2034 | medium | Poems are described as preserving distinctions of descent, tribal rights, the memory of great actions, and the propriety of language. | record |
| Islamic | The Koran (Al-Qur'an) | A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1984-2034 | medium | Poems are described as preserving distinctions of descent, tribal rights, the memory of great actions, and the propriety of language. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20003-20084 | medium | The passage says people worship what their fathers worshipped; Moses was given the book of the law, disputes arose concerning it, people doubt the Koran, and the Lord will reward works. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20087-20110 | medium | Histories of apostles are related to the addressed recipient to confirm the heart and to bring truth, admonition, and warning to true believers. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20113-20209 | medium | “I saw in my dream eleven stars, and the sun and the moon; I saw them make obeisance unto me.” | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20212-20234 | medium | The Egyptian buyer tells his wife to treat Joseph honourably, perhaps because he may be useful or adopted; the passage says God establishes Joseph and teaches him interpretation of dark sayings. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20236-20305 | medium | The brothers let Joseph fall to the bottom of the well; there is water, Joseph stands on a stone weeping, and Gabriel comes with the mentioned revelation. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20308-20401 | high | Two king's servants enter prison with Joseph; one dreams of pressing wine from grapes, and the other of carrying bread on his head while birds eat from it; they ask Joseph for interpretation. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20308-20401 | medium | Joseph says his knowledge is taught by his Lord, follows the religion of Abraham, Isaac, and Jacob, rejects associating anything with God, and says judgment belongs to God alone. | record |
| Islamic | The Koran (Al-Qur'an) | A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 2037-2091 | medium | Tribes held an annual assembly at Ocadh, a fair or mart, lasting a month, where they traded and recited poetical compositions in competition for a prize. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20403-20499 | high | Joseph says one prisoner will serve wine to his lord, while the other will be crucified and birds will eat from his head. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20403-20499 | high | Joseph says they will sow seven years as usual and should leave harvested corn in its ear except for a little to eat. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20502-20562 | medium | The king brings Joseph into special service, says he is established and entrusted, and Joseph asks to be set over the storehouses as a skilful keeper. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20502-20562 | medium | Joseph says the discovery shows he was not unfaithful and that God does not direct deceivers' plots; he adds that every soul is prone to evil except by the Lord's mercy. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20565-20642 | medium | The note says Joseph governed wisely, administered justice, encouraged agriculture, managed the famine, and that people from Egypt, Syria, neighboring countries, and Canaan came for corn. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20645-20715 | medium | The Egyptians ask what penalty should apply if the brothers are lying; the brothers answer that the person in whose sack it is found should become a bondman. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20718-20799 | medium | The brothers report to their father that his son committed theft and urge inquiry; Jacob suspects contrivance, chooses patience, and hopes God will restore all of them. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20801-20882 | high | "And he raised his parents to the seat of state, and they, together with his brethren, fell down and did obeisance unto him... this is the interpretation of my vision"; Joseph also says God brought him from prison and his family from the desert after discord. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20801-20882 | medium | The passage addresses Mohammed, saying the Joseph account is a secret history revealed to him though he was absent from the brothers' plot; he is not to demand reward for publishing the Koran, which is an admonition to all creatures. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20801-20882 | high | The passage says divine help came when apostles despaired and were deemed liars; some were delivered, vengeance remained on wicked people, prophetic histories are instructive, and the Koran confirms earlier scriptures and guides believers. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20907-20995 | medium | The revelation is called truth; God raises the heavens without visible pillars, ascends his throne, and orders the sun, moon, and heavenly bodies on appointed courses so people may know they will meet their Lord. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20997-21074 | medium | “He causeth water to descend from heaven... the floods bear the floating froth... from the metals which they melt in the fire... there ariseth a scum like unto it. Thus GOD setteth forth truth and vanity.” | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21077-21165 | medium | The divine speaker says the messenger has been sent to a nation to rehearse revelation; the confession states trust in the Lord and return to him. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21167-21181 | medium | A note glosses 'mother of the book' as the preserved table, from which written revelations published to mankind in various dispensations are transcripts. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21184-21281 | high | “This book have we sent down unto thee, that thou mayest lead men forth from darkness into light” by the Lord's permission. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21184-21281 | medium | “We have sent no apostle but with the language of his people,” so he may declare their duty plainly. | record |
| Islamic | The Koran (Al-Qur'an) | A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 2144-2221 | medium | The three sciences chiefly cultivated before Mohammedism are genealogies and history, star knowledge for weather changes, and dream interpretation. | record |
| Islamic | The Koran (Al-Qur'an) | A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 2144-2221 | high | Their knowledge of stars is described as based on long experience rather than formal study or astronomical rules. | record |
| Islamic | The Koran (Al-Qur'an) | A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 2144-2221 | medium | The three sciences chiefly cultivated before Mohammedism are genealogies and history, star knowledge for weather changes, and dream interpretation. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21686-21760 | medium | Mohammed is given the seven frequently repeated verses and the glorious Koran; he is told not to covet unbelievers' goods, to be meek to true believers, and to say he is a public preacher. | 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 21763-21861 | medium | God sends rain water from heaven for drink and plant nourishment, causing corn, olives, palm-trees, grapes, and fruits to grow. | 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 21951-22019 | medium | Earlier apostles are men who received revelation; hearers are told to ask custodians of scripture, and the apostles were sent with miracles and written revelations. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22022-22106 | medium | “GOD sendeth down water from heaven, and causeth the earth to revive after it hath been dead,” presented as “a sign of the resurrection.” | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22022-22106 | medium | A parable compares a possessed slave with power over nothing and a person given good provision who gives alms secretly and openly, asking whether they are equal. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22108-22189 | medium | God propounds a parable of two men: one born dumb, unable and burdensome, and another with speech and understanding who commands justice and follows the right way. | 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 22191-22273 | medium | "the book of the Koran" is sent for explanation, direction, mercy, and good tidings to the Moslems. | 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 22276-22366 | medium | God substitutes an abrogating verse for an abrogated one; opponents call the addressee a forger, while the holy spirit is said to bring revelation from the Lord with truth for confirmation, direction, and good tidings. | 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 22430-22511 | medium | The passage instructs invitation to the Lord's way by wisdom and mild exhortation, proportionate vengeance if vengeance is taken, patient endurance as better, and reliance on God's assistance. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22514-22592 | medium | God gave Moses the book of the law as direction for Israel and commanded them to take no other patron besides God. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22594-22671 | medium | The Koran directs to the most right way, promises a great reward to faithful people who do good works, and says grievous punishment is prepared for those who do not believe in the life to come. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22673-22767 | medium | “Set not up another god with the true GOD” and worship none besides him. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22770-22861 | high | Commands concern orphan property, covenant, full measure, just balance, not following unknown matters, examination of hearing/sight/heart, humility before earth and mountains, and revealed wisdom. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22958-23056 | high | Man withdraws ungratefully when favored and despairs when evil touches him; everyone acts according to his manner, and the Lord knows who is truly directed. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22958-23056 | medium | The Koran is sent down as medicine and mercy for true believers, but it increases the perdition of the unjust. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23058-23140 | medium | Notes discuss the spirit or soul, the limits of human knowledge, and a test involving the cave sleepers, Dhu'lkarnein, and the soul; Muhammad answers two histories but not the soul's origin. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23205-23297 | medium | God sends down the book to his servant, makes it a straight rule, warns unbelievers of grievous punishment, and promises paradise forever to faithful people who work righteousness. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23300-23386 | medium | The sun passes to the right and left of the cave while the sleepers remain in a spacious part; this is called one of God's signs, with guidance attributed to God. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23388-23472 | medium | A parable introduces two men; one has two vineyards surrounded by palm-trees, corn between them, seasonal fruit, and a river in their midst. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23474-23556 | high | The companion says the garden owner should acknowledge what God pleases and God's sole power; God can give a better gift, strike the garden from heaven so it becomes barren dust, or make its water sink beyond reach. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23474-23556 | high | Present life is compared to water from heaven that makes vegetation flourish before it becomes dry stubble scattered by winds; wealth and children are ornaments, while permanent good works are better. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23559-23627 | medium | Moses tells Joshua son of Nun he will not cease going forward until he reaches the place where the two seas meet, or travels for a long time. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23630-23708 | high | "they found one of our servants ... unto whom we had granted mercy ... and whom we had taught wisdom" | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23630-23708 | high | The servant says Moses cannot bear with him because Moses does not comprehend the knowledge of the things he will see. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23630-23708 | high | They go by the sea-shore, enter a ship, and the servant makes a hole in it; Moses asks whether he means to drown those aboard. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23630-23708 | high | They come to a city whose inhabitants refuse them food; they find a wall ready to fall down, the servant sets it upright, and Moses says he could have received a reward. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23630-23708 | medium | Sale's note says the servant is generally identified as the prophet al Khedr; it reports traditions that he found the fountain of life, drank from it, became immortal, and remained in continual youth. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23710-23808 | medium | “Gog and Magog waste the land; shall we therefore pay thee tribute, on condition that thou build a rampart between us and them?” | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23810-23866 | medium | If the sea were ink for the Lord's words, the sea would fail before the words failed, even with another sea added. | 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 23869-23958 | high | John is told to receive the book of the law, receives wisdom as a child, and is described as merciful, pure, devout, dutiful to his parents, not rebellious, and under peace at birth, death, and being raised to life. | 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 | high | Abraham is called truthful and a prophet; he admonishes his father against worshipping powerless things and serving Satan, receives a threat of stoning, replies with peace, and says he will separate from the people and idols. | 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 | The prophets are linked to the posterity of Adam, those carried in the ark with Noah, and the posterity of Abraham and Israel; when the signs of the Merciful are read, they fall down worshipping and weep. | record |
| Islamic | The Koran (Al-Qur'an) | THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2405-2456 | medium | Mohammed is said likely to know the eastern religious and political situation from youthful merchant travels and is characterized as able to turn incidents to his own advantage. | 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 24216-24303 | medium | The passage denies that the speaker knows the future or has a covenant; God will write his words, increase punishment, inherit what he mentions, and bring him alone and naked on the last day. | record |
| Islamic | The Koran (Al-Qur'an) | THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2459-2507 | medium | After his advantageous marriage, Mohammed is said to plan a new religion or restoration of the ancient religion of Adam, Noah, Abraham, Moses, Jesus, and the prophets, opposing idolatry and restoring worship of one God. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24737-24829 | medium | The book is sent down as 'a Koran in the Arabic tongue' with threats and promises; the addressee is told not to hasten before revelation is complete and to say, 'LORD, increase my knowledge.' | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24832-24882 | medium | Mohammed is told to bear what people say and praise the Lord before sunrise, before sunset, in the night, and at the extremities of the day; the note relates these to principal hours of prayer. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24832-24882 | medium | Unbelievers demand a sign from the Lord; the response asks whether a plain declaration has come of what is in former scriptural volumes through the revelation of the Koran. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24885-24979 | medium | The account draws near for the people of Mecca; they treat the newly revealed admonition as sport and privately call Mohammed merely a man, the message sorcery, dreams, forgery, or poetry, and ask for a miracle. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24981-25067 | medium | Commentarial and passage material describe creation as manifesting divine power and wisdom, affirm unity of God across sacred books, and explain separation or opening of heavens and earth. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24981-25067 | high | Moses and Aaron receive the law as distinction, light, and admonition; the pious fear the Lord and judgment, and this book is a blessed admonition sent from heaven. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25070-25157 | high | Lot is given wisdom and knowledge and delivered out of a city described as committing filthy crimes; he is led into God's mercy as an upright person. | record |
| Islamic | The Koran (Al-Qur'an) | THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2510-2555 | medium | Mohammed desired to be reckoned extraordinary by “pretending to be a messenger sent from GOD, to inform mankind of his will.” | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25159-25240 | high | David and Solomon judge a field damaged by unshepherded sheep; Solomon receives understanding; both receive wisdom and knowledge; mountains and birds praise with David; David is taught to make coats of mail. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25242-25306 | high | Sheep damage another man's field by night; David and Solomon judge the dispute, and Solomon's compensation plan is approved as better. | record |
| Islamic | The Koran (Al-Qur'an) | THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2558-2605 | medium | The passage says Mohammed had no acquired learning and no education beyond tribal custom, which neglected literature. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIII. / ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26003-26068 | medium | The book of the law is given to Moses so that the children of Israel may be directed by it. | record |
| Islamic | The Koran (Al-Qur'an) | THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2608-2661 | medium | Khadjah tells her cousin Warakah Ebn Nawfal, described as a Christian able to write in Hebrew character and versed in the scriptures. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26328-26405 | medium | The passage says God’s mercy prevented grievous punishment for the calumny spread with tongues and mouths without knowledge; believers are warned not to return to such a crime, and God is called knowing and wise. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26498-26587 | high | God is the light of heaven and earth; his light is likened to a niche containing a lamp in glass like a shining star, lit by oil from a blessed olive tree neither east nor west, whose oil nearly shines without fire; light is added unto light. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26498-26587 | medium | In houses raised by God's permission and commemorating his name, men praise him morning and evening; trade does not divert them from remembrance, prayer, and alms. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26498-26587 | medium | "we revealed unto you evident signs, and a history like unto some of the histories of those who have gone before you..." | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXV. / ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26803-26899 | medium | God reveals the Forkan to his servant as preacher; God owns heaven and earth, has no issue or partner, and creates and orders all things. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXV. / ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26901-26959 | medium | Unbelievers demand that the Koran be sent down entire at once; the response says it is revealed gradually, in distinct parcels, to confirm the prophet's heart and answer questions with truth and interpretation. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXV. / ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26961-27057 | medium | Notes compare the Koran's twenty-three-year revelation with the Pentateuch, Psalms, and Gospel, and say gradual revelation strengthened Mohammed's courage, memory, and understanding, unlike Moses, David, and Jesus, who could read and write. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXV. / ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27059-27127 | medium | God places twelve signs in the heavens, a lamp by day, explained in the note as the sun, and the moon shining by night. | 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 27130-27229 | high | Pharaoh recalls raising Moses and accuses him of a past deed. Moses acknowledges the deed, says he fled in fear, says God bestowed wisdom and apostleship on him, and points to Pharaoh's enslavement of the children of Israel. | 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 | Abraham asks his father and people what they worship; they answer that they worship idols and constantly serve them. | 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 | high | Abraham prays for wisdom, union with the righteous, honorable remembrance among posterity, inheritance of the garden of delight, forgiveness for his father, and no shame on the day of resurrection. | 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 27465-27555 | medium | The book is a revelation from the Lord of all creatures; the faithful spirit caused it to descend upon the prophet’s heart in clear Arabic. The note identifies the faithful spirit as Gabriel. | 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 27465-27555 | medium | The devils did not descend with the Koran, are not able to produce such a book, and are far removed from hearing the discourse of angels in heaven. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27602-27686 | high | Knowledge is bestowed on David and Solomon; Solomon is David's heir and says that he has been taught the speech of birds. | record |
| Islamic | The Koran (Al-Qur'an) | THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2765-2812 | medium | The passage discusses interpretations of the night journey, including claimed conversation with God, comparison to Moses on the mount, receiving institutions immediately from God, and earlier reception through Gabriel. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27688-27775 | medium | Notes state that Solomon understood the meanings of non-articulate voices and that Talmudic interpretation made demons or spirits serve him, including in magnificent buildings. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27688-27775 | low | Arab historians are summarized: Solomon travels after finishing the temple; in Yaman he lacks water, seeks the lapwing al Hudbud, which can find underground water and has learned of Saba. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27777-27836 | high | One with knowledge of the scriptures says, “I will bring it unto thee, in the twinkling of an eye”; Solomon sees the throne and calls it “a favor of my LORD” and a trial of gratitude. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27838-27919 | medium | Commentary identifies the throne-bringer as Asaf in one view, or al Khedr, Gabriel, another angel, or Solomon in others; the throne is said to appear before Solomon after moving underground. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27921-28007 | medium | God directs people in dark paths of land and sea and sends winds driving clouds as forerunners of mercy. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27921-28007 | high | None in heaven or earth knows what is hidden besides God, and they do not know when they will be raised. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28143-28208 | high | Moses reaches full strength and maturity; wisdom and knowledge are bestowed on him as a reward for the upright. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28271-28369 | high | Pharaoh's side is made deceitful guides inviting followers to hell fire, pursued by a curse, rejected at resurrection, and the law is given to Moses as enlightenment, direction, and mercy. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28271-28369 | medium | Those given earlier scriptures believe the recitation as truth from their Lord, are promised double reward, repel evil by good, give alms, avoid vain discourse, and God directs whom he pleases. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28435-28525 | high | Karn goes out in pomp; those who love the present life desire wealth like his, while those endowed with knowledge say God's reward in the next life is better for believers who do good works. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28528-28539 | medium | The addressed recipient did not expect the book of the Koran to be delivered to him, but received it through the mercy of the Lord. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28542-28629 | medium | Abraham is sent and tells his people to serve and fear God; he says they worship idols and forge a lie, and that idols cannot provide for them. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28631-28720 | medium | Lot believes Abraham; Abraham says he flees to the place commanded by his Lord; Isaac and Jacob are given to Abraham, and prophecy and scriptures are placed among his descendants. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28723-28821 | medium | God creates the heavens and earth in truth; the addressee is told to rehearse the revealed Koran, pray, and dispute mildly with people of scripture while affirming one God and shared revelation. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28823-28832 | medium | “who will make a good, and who will make a bad use of their riches.” | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28985-29042 | medium | "the creation of the heavens and the earth, and the variety of your languages, and of your complexions" are called signs. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29135-29197 | high | Wisdom was bestowed on Lokmn, who was commanded to be thankful to God; gratitude benefits the grateful soul. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29199-29249 | high | Arab writers describe Lokman as related to Job, long-lived until David's time, physically distinctive, and endowed by God with wisdom and eloquence; some say he chose wisdom over prophecy in a vision, and most regard him as a wise man rather than a prophet. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29199-29249 | medium | Arab writers describe Lokman as related to Job, long-lived until David's time, physically distinctive, and endowed by God with wisdom and eloquence; some say he chose wisdom over prophecy in a vision, and most regard him as a wise man rather than a prophet. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29199-29249 | medium | The note says Lokman's repartees and oriental fables resemble Planudes' Aesop material; it reports the view that Lokman and Aesop have often been identified, while the editor thinks Planudes borrowed from eastern Lokman traditions. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29252-29335 | high | Parents are not to be obeyed if they urge association with God, but are to be accompanied reasonably in this world; return to God is announced. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXXI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29338-29435 | medium | The revelation of the book is from the Lord; the accusation that Mohammed forged it is denied; he is to preach to a people without a prior preacher. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXXI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29338-29435 | medium | A note lists five things known to God alone and recounts the story of the angel of death, Solomon, and a man carried by wind to India where his soul was appointed to be taken. | record |
| Islamic | The Koran (Al-Qur'an) | OF THE / LIFE OF GEORGE SALE. / R. A. DAVENPORT. / INTRODUCTION; lines 294-377 | medium | The Koran is said to play a greater role among Muhammadans than the Bible in Christianity because it provides faith canon, ritual text-book, and civil-law principles. | record |
| Islamic | The Koran (Al-Qur'an) | OF THE / LIFE OF GEORGE SALE. / R. A. DAVENPORT. / INTRODUCTION; lines 294-377 | medium | After the Prophet's death, early Muhammadan theologians discussed correct readings of the text and first-hand reports about the revelation of each chapter. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXXI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29438-29487 | medium | The law is delivered to Moses as direction for the children of Israel; teachers are appointed; the Lord will judge on the day of resurrection. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29490-29573 | medium | “O PROPHET, fear GOD, and obey not the unbelievers and the hypocrites”; follow revelation and “put thy trust in GOD.” | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29576-29668 | medium | The apostle of God is called an excellent example for one who hopes in God and the last day and remembers God often. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29716-29804 | medium | The wives are told to remember signs of God and revealed wisdom; Muslim and believing men and women with listed virtues are promised forgiveness and a great reward. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29861-29947 | medium | God and his angels act for believers “that he may lead you forth from darkness into light.” | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30137-30241 | medium | "PRAISE be unto GOD, unto whom belongeth whatever is in the heavens and on earth"; God knows what enters and leaves earth and what descends from and ascends to heaven. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXXIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30582-30681 | medium | God sends rain from heaven, producing fruits of various colors; mountains, humans, beasts, and cattle are described as varied in color; understanding servants fear God. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVI. / ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30683-30751 | medium | “I SWEAR by the instructive Koran, that thou art one of the messengers of God, sent to show the right way.” | 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 | medium | Abraham questions his father and people about false gods, observes the stars and says he will be sick, remains behind, privately addresses the gods as unable to eat or speak, and demolishes them; he then asks whether the people worship images they carve. | 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 | medium | Moses and Aaron are graciously treated, delivered with their people from great distress, assisted against the Egyptians, given the clear book of the law, directed into the right way, and saluted with peace. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVIII. / ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31403-31487 | high | David is described as God's strong servant; mountains praise with him at evening and sunrise, birds gather and return to him, and God establishes his kingdom and grants wisdom and eloquence. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVIII. / ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31403-31487 | medium | The story of two adversaries begins as they ascend over the wall into David's upper apartment; the note says they were two angels in human shape and compares the episode to Nathan's parable to David in 2 Samuel xii. | 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 | high | Two adversaries ask David to judge a dispute; one describes the ninety-nine sheep and one ewe; David rules the demand wrongful, perceives a trial, seeks pardon, bows, and repents. | 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 | A blessed book is sent down to Mohammed so that people may meditate on its signs and be warned. | 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 | Job is told to take rods and strike his wife so as not to break his oath; he is described as patient and frequently turning to God. | 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 31690-31726 | medium | The Meccans are told no reward is asked for the preaching; the Koran is described as an admonition to all creatures, whose truth will be known after a season. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31836-31890 | medium | God revealed an excellent, conformable discourse with repeated admonitions; the skins and hearts of those who fear the Lord shrink and then soften at divine remembrance; God directs whom he pleases. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31893-31952 | medium | The book of the Koran is revealed with truth for mankind's instruction; guidance benefits one's own soul, error harms the same, and the addressed prophet is not guardian over them. | record |
| Islamic | The Koran (Al-Qur'an) | PRELIMINARY DISCOURSE / SECTION I. / SECTION II. / SECTION III; lines 3219-3266 | medium | “the Arabic word is Ayt ... and signifies signs, or wonders; such as are the secrets of GOD, his attributes, works, judgments, and ordinances” | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XL. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32200-32262 | medium | The believer warns that present power will not defend against God's scourge; Pharaoh answers that his own counsel is expedient and right. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XL. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32265-32322 | medium | Moses receives direction; the children of Israel inherit the book of the law; the prophet is told to be patient, seek pardon, and praise the Lord morning and evening. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XL. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32265-32322 | medium | Those who impugn God's signs without proof are described as prideful and unsuccessful; the creation of heaven and earth is said to be greater than the creation of man. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XL. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32401-32508 | medium | The book is described as a revelation from the most Merciful, with distinctly explained Arabic verses for people who understand, bearing good tidings and threats. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XL. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32576-32633 | medium | “vanity shall not approach it... it is a revelation from a wise God” | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XLI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32636-32735 | medium | God reveals to Mohammed as he revealed to earlier prophets; whatever is in heaven and earth belongs to him. | record |
| Islamic | The Koran (Al-Qur'an) | PRELIMINARY DISCOURSE / SECTION I. / SECTION II. / SECTION III; lines 3269-3318 | medium | Twenty-nine chapters begin with certain alphabetic letters, believed to be peculiar marks of the Koran concealing profound mysteries whose certain understanding has not been communicated to any mortal except the prophet. | record |
| Islamic | The Koran (Al-Qur'an) | PRELIMINARY DISCOURSE / SECTION I. / SECTION II. / SECTION III; lines 3269-3318 | medium | The auspicatory form and chapter titles are said by many doctors and commentators to be divine in origin, while more moderate authorities regard them as human additions, not the very word of God. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XLI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32814-32849 | medium | A revelation is revealed to the addressed figure by command; previously he did not understand the Koran or faith. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XLII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32852-32936 | medium | “we have ordained the same an Arabic Koran that ye may understand” and it is “written in the original book, kept with us, being sublime and full of wisdom.” | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XLII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32939-33033 | medium | Jesus comes with evident miracles and wisdom, explains disputed matters, commands fear and obedience to God, and says God is both his Lord and theirs. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XLIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33132-33207 | medium | "BY the perspicuous book of the Koran; verily we have sent down the same on a blessed night" | record |
| Islamic | The Koran (Al-Qur'an) | PRELIMINARY DISCOURSE / SECTION I. / SECTION II. / SECTION III; lines 3321-3372 | medium | Five chapters are said to begin with A.L.M.; conjectures gloss the letters as divine phrases or as Allah, Gabriel, and Mohammed, the author, revealer, and preacher of the Koran. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XLIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33309-33405 | medium | The revelation is from God; signs are named in heaven and earth, human creation, beasts, night and day, rain that revives dead earth, and winds. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XLV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33436-33526 | medium | “THE revelation of this book is from the mighty, the wise GOD.” | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XLV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33529-33618 | medium | Certain genii are turned aside to hear the Koran; they listen, return to their people preaching, and say they heard a book revealed since Moses, confirming earlier scripture and guiding to truth and the right way. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XLVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33621-33701 | medium | The passage states that unbelievers follow vanity while believers follow truth from their Lord, and that God propounds examples to people. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XLVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33704-33797 | medium | Some unbelievers listen, then deride the message after leaving; their hearts are sealed, while the directed receive more guidance and instruction about what to avoid. | record |
| Islamic | The Koran (Al-Qur'an) | PRELIMINARY DISCOURSE / SECTION I. / SECTION II. / SECTION III; lines 3375-3422 | medium | Labd, then an idolater, read the first verses, was struck with admiration, immediately professed the religion, and said such words could proceed only from an inspired person. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLIX. / ENTITLED, THE INNER APARTMENTS; REVEALED AT MEDINA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34068-34136 | medium | If a wicked man comes with a tale, believers should inquire strictly into its truth to avoid harming people through ignorance and later repenting. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLIX. / ENTITLED, THE INNER APARTMENTS; REVEALED AT MEDINA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34138-34184 | medium | “the true believers are those only who believe in GOD and his apostle, and afterwards doubt not” and who employ substance and persons in defense of God's true religion. | record |
| Islamic | The Koran (Al-Qur'an) | PRELIMINARY DISCOURSE / SECTION I. / SECTION II. / SECTION III; lines 3425-3470 | medium | A great part of the Koran is said to relate examples of dreadful punishments inflicted by God on those who rejected his messengers; the passage claims several stories come from biblical, apocryphal, and Jewish or Christian traditional sources. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER L. / ENTITLED, K; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34275-34337 | low | The passage says God knows what the unbelievers say; the addressee is not sent to compel faith forcibly, but is to warn by the Koran those who fear divine threatening. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LIII. / ENTITLED, THE STAR; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34613-34720 | medium | The chapter opens with an oath by the star; Mohammed is said not to err or speak from his own will. The revelation is taught by one mighty in power, identified in the note as Gabriel, who appears on the horizon, approaches to two bows' length or nearer, and reveals to God's servant. | record |
| Islamic | The Koran (Al-Qur'an) | PRELIMINARY DISCOURSE / SECTION I. / SECTION II. / SECTION III; lines 3473-3523 | medium | The passage reports Muslim belief that the Qur'an is divine, eternal, and uncreated, and that its first transcript was from everlasting by God's throne on a preserved table recording divine decrees past and future. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LIV. / ENTITLED, THE MOON; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34760-34864 | medium | Unbelievers see a sign, call it a powerful charm, accuse Mohammed of imposture, and a message of warning and wisdom is said to have come to them. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, THE MOON; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34954-35047 | medium | The Merciful teaches the Koran, creates man, teaches distinct speech, and the sun and moon run by a rule. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LVI. / ENTITLED, THE INEVITABLE; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35218-35320 | medium | The passage says God created humans, decreed death, can substitute others, and can produce people again; it asks whether humans create the seed they emit. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, THE INEVITABLE; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35425-35492 | medium | God formerly sent apostles with miracles and arguments, sent down scriptures and the balance so people might observe justice, and sent down iron with strength for war and advantages for mankind. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, THE INEVITABLE; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35425-35492 | medium | Those who believe in the former prophets are told to fear God and believe in Mohammed; they are promised two portions of mercy, a light in which to walk, and forgiveness; divine favors remain in God's hand. | 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 | high | God knows what is in heaven and earth; no private discourse among three occurs but he is fourth, nor among five but he is sixth, and he is with any smaller or larger number. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER LVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35739-35815 | medium | God is described as the only God, knower of future and present, Merciful, King, Holy, Giver of peace, Faithful, Guardian, Powerful, Strong, Most High, Creator, Maker, Former, Mighty, and Wise; all in heaven and earth praises him. | record |
| Islamic | The Koran (Al-Qur'an) | PRELIMINARY DISCOURSE / SECTION I. / SECTION II. / SECTION III; lines 3578-3663 | low | Because the Koran is the Mohammedans' rule of faith and practice, its commentators are numerous; one learned commentator distinguishes its contents into allegorical and literal. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXII. / ENTITLED, THE ASSEMBLY; REVEALED AT MEDINA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36035-36118 | high | God raises an apostle from among the illiterate Arabians to rehearse signs, purify them, and teach scripture and wisdom; they were previously in manifest error. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXII. / ENTITLED, THE ASSEMBLY; REVEALED AT MEDINA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36035-36118 | medium | Those charged with the law but not observing it are compared to “an ass laden with books.” | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXV. / ENTITLED, DIVORCE; REVEALED AT MEDINA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36252-36326 | medium | God sends an admonition, an apostle rehearsing clear signs, to bring believers who do good works from darkness into light; those who believe and do right are led into gardens beneath which rivers flow forever. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, PROHIBITION; REVEALED AT MEDINA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36511-36589 | medium | Hell brays, boils, and almost bursts; keepers question those thrown into it, who admit rejecting a warner, while those fearing the Lord in secret receive pardon and reward. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXVIII. / ENTITLED, THE PEN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36592-36677 | medium | “BY the pen, and what they write” | record |
| Islamic | The Koran (Al-Qur'an) | PRELIMINARY DISCOURSE / SECTION I. / SECTION II. / SECTION III; lines 3665-3714 | medium | Correct explanation of passages requires tradition and study of the time, circumstances, state, history, and reasons for revelation. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXVIII. / ENTITLED, THE PEN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36679-36751 | medium | The passage asks whether the secrets of futurity are with the opponents and whether they transcribe from the table of God’s decrees. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXVIII. / ENTITLED, THE PEN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36679-36751 | medium | Unbelievers nearly strike the addressee down with malicious looks when they hear the Koran, say he is distracted, and the passage says it is an admonition to all creatures. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXII. / ENTITLED, THE GENII; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37068-37158 | medium | A company of genii hears the Koran, calls it an admirable discourse directing to the right institution, declares belief, refuses association of others with the Lord, and denies that God has wife or issue; the foolish among them is said to have spoken falsely of God. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, THE GENII; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37160-37248 | medium | "O THOU wrapped up" is commanded to arise for night prayer and recite the Koran with a distinct, sonorous voice. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, THE GENII; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37250-37280 | medium | The note explains the night, especially early hours, as proper for meditation, prayer, and attentive reading of God's word because distractions are absent. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXIV / ENTITLED, THE COVERED; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37401-37421 | low | A note reports that infidels told Mohammed they would not obey him as prophet until he brought each man a writing from heaven, from God to that person, saying to follow Mohammed. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXVIII. / ENTITLED, THE NEWS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37716-37782 | medium | God is presented as making the earth a bed, mountains as stakes, humans in two sexes, sleep for rest, night as cover, day for livelihood, seven heavens, a burning lamp, and rain that produces crops, herbs, and gardens. | record |
| Islamic | The Koran (Al-Qur'an) | OF THE / LIFE OF GEORGE SALE. / R. A. DAVENPORT. / INTRODUCTION; lines 378-462 | medium | The Koran is said to have remained the sacred book of Turks, Persians, and many in India, and to deserve wider reading in the West. | record |
| Islamic | The Koran (Al-Qur'an) | OF THE / LIFE OF GEORGE SALE. / R. A. DAVENPORT. / INTRODUCTION; lines 378-462 | medium | Sale's own address is cited: he lacked access to public libraries and mainly used manuscripts in his own study, except for Al Baidhwi's Commentary at the Dutch Church library. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXX. / ENTITLED, HE FROWNED; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37868-37940 | medium | The prophet frowns and turns aside because the blind man comes; the text contrasts the wealthy man respectfully received with the earnest, God-fearing seeker neglected. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXXI. / ENTITLED, THE FOLDING UP; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37942-37996 | medium | The words are said to be those of an honorable messenger endowed with strength, dignity before the possessor of the throne, authority over angels, and faithfulness. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXXV. / ENTITLED, THE CELESTIAL SIGNS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38191-38267 | medium | Unbelievers accuse revelation of falsehood; God encompasses them; the rejected Koran is glorious and its original is written in a table kept in heaven. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, THE STAR WHICH APPEARED BY NIGHT; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38298-38347 | medium | The teaching is said to be written in the ancient books, the books of Abraham and Moses. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER LXXXVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38349-38409 | medium | The passage asks whether they consider the camels and how they are created, the heaven and how it is raised, the mountains and how they are fixed, and the earth and how it is extended. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER LXXXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38516-38545 | medium | A note reports interpretations of the soul as resting content in knowledge of the necessary Being, satisfied with truth, or secure of salvation and free from fear or sorrow; it also compares this to Quietism. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 3853-3902 | medium | God is said to have given written revelations to prophets; 104 sacred books are distributed among Adam, Seth, Edrs or Enoch, Abraham, Moses, David, Jesus, and Mohammed, with Mohammed as seal of the prophets and revelation closed. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 3853-3902 | medium | All divine books except the last four are said to be lost; the Pentateuch, Psalms, and Gospel are said to have undergone many alterations and corruptions, with the Jews specifically accused in the Koran of falsifying their law. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, THE FIG; WHERE IT WAS REVEALED IS DISPUTED. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XCVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38782-38848 | high | The chapter opens with a command to read in the Lord's name; the Lord creates all things, creates man of congealed blood, teaches the pen, and teaches man what he does not know. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, THE FIG; WHERE IT WAS REVEALED IS DISPUTED. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XCVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38782-38848 | medium | The note says the first five verses, ending with God teaching man what he knew not, are generally allowed to be the first revealed passage of the Koran, though other views are mentioned. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XCVII. / ENTITLED, AL KADR; WHERE IT WAS REVEALED IS DISPUTED. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38851-38865 | medium | "VERILY we sent down the Koran in the night of al Kadr." | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, AL KADR; WHERE IT WAS REVEALED IS DISPUTED. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XCVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38868-38924 | medium | Unbelievers among scripture-receivers and idolaters did not stagger until clear evidence came: an apostle from God rehearsing pure books of revelation containing right discourses. | 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 | The note says al Cawthar means abundance, especially of good, and may refer to wisdom, prophecy, the Koran, intercession, children, followers, or generally to a river in paradise whose water flows into Mohammed's pond for the blessed to drink before admission into paradise. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39526-39627 | medium | The index mentions the valley of ants and the queen ant's speech to them on the approach of Solomon's army. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 3957-4008 | medium | God is said to have sent 224,000 or 124,000 prophets; 313 were apostles with special commissions to reclaim mankind. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39628-39754 | medium | "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 39757-39845 | medium | Gabriel revealed the Koran to Mohammed and is described as the angel of revelations. | 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 describe the heavens as guarded by angels, manifesting God's wisdom with the earth, and falling at the last day; hell is indexed with torments, unbelievers, believers, God's tribunal, and being filled; named hell apartments include Al Hwiyat and Al Hotama. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39988-40053 | medium | "AL KADR, the name of the night on which the Korn came down from heaven" | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39988-40053 | medium | The lapwing gives Solomon an account of Saba, carries a letter from him to the queen, and is noted for sagacity in finding water. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40377-40474 | medium | Towa is identified as the valley where Moses saw the burning bush. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5283-5332 | medium | Moslem doctors say inward disposition of the heart is the life and spirit of prayer, and external rites without attention, reverence, devotion, and hope have little or no avail. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5509-5565 | medium | Ramadan is chosen because the Koran was sent down from heaven in that month; some say Abraham, Moses, and Jesus received revelations in the same month. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5733-5786 | medium | Zemzem is a well east of the Caaba, covered by a small building and cupola; it is believed to be the spring that appeared for Ismael and Hagar in the desert; its holy water is drunk by pilgrims, sent in bottles, and claimed by Abd'allah al Hfedh to have given him great memory, with a comparison to Helicon. | record |
| Islamic | The Koran (Al-Qur'an) | LIFE OF GEORGE SALE. / R. A. DAVENPORT. / INTRODUCTION / TO THE READER.; lines 633-714 | medium | The narrator says he undertook a new translation, aimed at impartial justice to the original, and kept close to the text because the work claims to be the Word of God. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7136-7207 | medium | The art of religious dispute is said to have arisen after sects and disputed religious articles appeared; it is acceptable for defending faith against innovators but censured when pursued from disputatious desire. | record |
| Islamic | The Koran (Al-Qur'an) | LIFE OF GEORGE SALE. / R. A. DAVENPORT. / INTRODUCTION / TO THE READER.; lines 717-755 | medium | The preface says Fra Marino, a Christian monk and discoverer of the original manuscript, read a writing of Irenus against St. Paul that cited the Gospel of St. Barnabas, making him desire to find it. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7210-7260 | medium | Civil authority regulates outward actions and public profession of religion, not the heart; knowledge of laws is called the Science and is required for being reckoned learned. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7263-7317 | medium | The passage says the orthodox are called Sonnites or Traditionists because they acknowledge the Sonna, a collection of moral traditions of the prophet’s sayings and actions, supplementing the Koran and answering in name and design to the Jewish Mishna. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7263-7317 | medium | The founders of the sects are called great masters of jurisprudence, devotion, self-denial, knowledge of the next life and right conduct, directing their knowledge to the glory of God. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7263-7317 | medium | The passage states that Abu Hanifa read the Koran in the prison where he died no less than 7,000 times. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7263-7317 | medium | An Arabian writer calls the Hanefites followers of reason and the three other sects followers of tradition; the former are guided by their own judgment, the latter by traditions of Mohammed. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7320-7371 | high | Al Ghazli says Malec answered that he did not know to thirty-two of forty-eight questions, showing frank confession of ignorance for God's glory. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7320-7371 | medium | Al Shafei is credited with first discoursing of jurisprudence and reducing it into method; a saying says tradition-relators were asleep until he woke them. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7320-7371 | medium | Al Shafei divides the night into study, prayer, and sleep; avoids swearing by God; pauses before giving an opinion; and says one cannot love the world and its Creator at the same time. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7483-7537 | medium | The sect is said to have been the first inventor of scholastic divinity and to be divided into many inferior sects that mutually brand one another with infidelity. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7699-7746 | medium | Malec Ebn Ans is cited regarding God's sitting on his throne: the meaning is known, the manner unknown, belief necessary, and questioning heretical. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7878-7936 | medium | God's power concerns possible things, while God's wisdom also comprehends things that are impossible; examples include creating another god like God or a thing moving and resting at the same time. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 8153-8202 | medium | Shiites are described as adherents of Ali; they maintain Ali is lawful Khalif and Imam, authority belongs to his descendants, the Imam's office is fundamental, and some Imamians make knowledge of the true Imam the whole of religion. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 8257-8307 | medium | The criticized speakers reply that unbelief comes from learning and logic, call learning a veil, and say truth is discovered within by the light of truth; its sparks are said to have spread mischief. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VIII. / AL KORAN. / CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 8640-8689 | medium | “Thee do we worship, and of thee do we beg assistance. Direct us in the right way ... not of those against whom thou art incensed, nor of those who go astray.” | 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 8692-8763 | medium | "There is no doubt in this book; it is a direction to the pious" | 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 8766-8859 | high | God teaches Adam the names of all things, proposes them to the angels, and asks them to declare the names if they speak truth; the angels say they have no knowledge except what God teaches. | 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 8861-8933 | high | A note says the story was borrowed from Jewish traditions in which man names animals after angels cannot, and adds that angelic adoration of Adam is mentioned in the Talmud. | 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 8935-9023 | medium | A note says God promised Adam revelation for him and his posterity, fulfilled through prophets from Adam to Mohammed, and explains a word that can mean revelation, scripture, Qur'anic verses, or visible miracles. | 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 9322-9412 | medium | A book from God comes confirming prior scriptures, but those who had expected help against unbelievers refuse to believe in it. | 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 9486-9548 | low | “Whatever verse we shall abrogate, or cause thee to forget, we will bring a better than it, or one like unto it.” | 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 9618-9672 | high | “send them likewise an apostle from among them” to declare signs, teach the Koran and wisdom, and purify them. | 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 9675-9772 | high | Signs for people of understanding are listed in creation of heaven and earth, night and day, a ship sailing at sea with benefit for mankind, rain from heaven quickening dead earth, cattle, winds, and clouds between heaven and earth. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9862-9946 | medium | Ramadan is the month to fast, in which the Koran was sent down from heaven as guidance and distinction between good and evil; sick persons and travelers fast the same number of other days. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9949-10043 | medium | God is said to be near, to hear the prayer of the one who prays, and to call people to hearken and believe so they may be rightly directed. | record |
| Celtic Welsh | The Mabinogion | THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY; lines 5452-5541 | high | Iddawc presents the little men to Arthur; Arthur remarks on their stature, and Iddawc tells Rhonabwy that the stone in Arthur’s ring enables him to remember what he sees that night. | record |
| Celtic Welsh | The Mabinogion | THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY; lines 5809-5878 | medium | Kadyriaith son of Saidi is admitted because "there is not throughout Britain a man better skilled in counsel than he." | record |
| Celtic Welsh | The Mabinogion | THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY; lines 5809-5878 | medium | Bards recite verses before Arthur, and no one understands the verses except Kadyriaith, apart from knowing they are in Arthur's praise. | record |
| Celtic Welsh | The Mabinogion | THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS; lines 8432-8528 | high | Lludd loves Llevelys most because he is wise and discreet; Llevelys asks Lludd's counsel about wooing the French king's only daughter and heir. | record |
| Celtic Welsh | The Mabinogion | THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS; lines 8530-8609 | high | Lludd is told to measure the island, dig at the central point, set a mead-filled cauldron with satin covering, watch the dragons change forms, let them fall in as pigs, drink, sleep, then wrap and bury them in a kistvaen in the strongest place. | record |
| Celtic Welsh | The Mabinogion | PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8612-8701 | high | Caridwen resolves, by the arts of the Fferyllt books, to boil a cauldron of Inspiration and Science for Avagddu so that he may be honoured for knowledge of mysteries. | record |
| Celtic Welsh | The Mabinogion | PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8612-8701 | medium | Caridwen resolves, by the arts of the Fferyllt books, to boil a cauldron of Inspiration and Science for Avagddu so that he may be honoured for knowledge of mysteries. | record |
| Celtic Welsh | The Mabinogion | PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8612-8701 | high | "Behold a radiant brow!" ... "Taliesin be he called," said Elphin. | record |
| Celtic Welsh | The Mabinogion | PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8703-8821 | high | Taliesin sings that water has a blessed quality, 'Three times have I been born,' that all sciences of the world are collected in his breast, and that he knows what has been and what will occur, while supplicating God and trusting the Son of Mary. | record |
| Celtic Welsh | The Mabinogion | PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8823-8915 | high | Taliesin tells his mistress that Elphin is imprisoned and Rhun is coming to disgrace her; he has her dress a kitchen maid in her clothing and put valuable rings on the maid's hands. | record |
| Celtic Welsh | The Mabinogion | PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8823-8915 | high | Rhun jokes with the disguised maid, drugs her drink with powder, and while she sleeps cuts off her little finger bearing Elphin's signet ring, then returns with the finger and ring as proof. | record |
| Celtic Welsh | The Mabinogion | PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8823-8915 | medium | Elphin says his wife is as virtuous as any lady and his bard more skilful than the king's bards; Maelgwn orders him imprisoned until the claims can be tested. | record |
| Celtic Welsh | The Mabinogion | PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8917-9040 | high | As the bards and heralds pass, Taliesin pouts his lips and plays "Blerwm, blerwm" with his finger on his lips. | record |
| Celtic Welsh | The Mabinogion | PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8917-9040 | high | Heinin says they are dumb not from drink but through "the influence of a spirit" in the corner "in the form of a child." | record |
| Celtic Welsh | The Mabinogion | PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8917-9040 | high | Taliesin says he is Elphin's primary chief bard and that his original country is "the region of the summer stars." | record |
| Celtic Welsh | The Mabinogion | PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8917-9040 | medium | Taliesin claims the muse from Caridwen's cauldron, time in stocks and fetters on the White Hill, power to instruct the universe, endurance until doomsday, and a body not known as flesh or fish. | record |
| Celtic Welsh | The Mabinogion | PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 9042-9221 | high | The king and nobles marvel at Taliesin's song; Maelgwn orders Heinin to answer him, but Heinin and the twenty-four bards can only make meaningless lip-sounds. | record |
| Celtic Welsh | The Mabinogion | PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 9223-9356 | high | In The Excellence of the Bards, Taliesin asks what the first man was made by God, and asks questions about speech, clothing, stones, thorns, flint, brine, honey, wind, the nose, wheels, and the tongue, then challenges Heinin's bards to reply to him. | record |
| Celtic Welsh | The Mabinogion | PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 9223-9356 | high | In The Reproof of the Bards, Taliesin addresses Heinin and other bards, mentions a beloved below in the fetter of Arianrod, says the bards do not understand his song or discriminate between truth and falsehood, and calls for their silence or departure. | record |
| Celtic Welsh | The Mabinogion | PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 9223-9356 | medium | Taliesin's hymn invokes the Supreme as maker and giver, mentions water made good for all, asks for Elphin's liberation, recalls Elphin's gifts of wine, ale, mead, and steeds, and mentions Maelgwn of Anglesey with foaming meadhorns. | record |
| Celtic Welsh | The Mabinogion | PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 9358-9546 | high | Elphin wagers that his horse is better and swifter than the king's horses; Taliesin brings twenty-four blackened holly twigs and directs the rider to strike each overtaken royal horse and mark the place where his own horse stumbles. | record |
| Celtic Welsh | The Mabinogion | PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 9358-9546 | high | Raphael brings concealed books from Emmanuel's hand as Adam's gift; Moses obtains aid of three special rods in Jordan's water; Solomon obtains sciences in Babel's tower; Taliesin obtains sciences in his bardic books. | record |
| Hindu | Maha-bharata | BOOK II / SWAYAMVARA / BOOK III / RAJASUYA; lines 1249-1393 | high | Narad, the deva-rishi, observes the rite; heavenly wisdom lights his inner eye, and he sees the gathered monarchs as gods incarnate and Krishna as the Highest of the High. | record |
| Hindu | Maha-bharata | BOOK II / SWAYAMVARA / BOOK III / RAJASUYA; lines 1544-1645 | high | Krishna stops the chariot and counsels Yudhishthir to guard the kingdom, tend subjects like a father, nourish them like rain, shelter them like a tree, be kind like the blue sky, and rule virtuously; Yudhishthir returns home grieving. | record |
| Hindu | Maha-bharata | BOOK III / RAJASUYA / BOOK IV / DYUTA; lines 1648-1791 | medium | Draupadi asks whether a crowned husband could stake his wife, then answers that a bondsman owns neither wealth nor another life and that she is unwon. | record |
| Hindu | Maha-bharata | BOOK III / RAJASUYA / BOOK IV / DYUTA; lines 1936-2080 | high | Vidura says the exile is 'a trial and samadhi' and later prays to see Yudhishthir in Hastina as a conqueror of earthly trials, crowned with virtue. | record |
| Hindu | Maha-bharata | BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2149-2281 | high | Saints visit Yudhishthir in exile and narrate legends of ancient times and former kings. | record |
| Hindu | Maha-bharata | BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2283-2426 | low | Narad says disaster awaits if Savitri weds Satyavan, though Satyavan and his parents are truthful and virtuous; he also notes Satyavan's childhood love of horses and painting them, giving him the name Chitraswa. | record |
| Hindu | Maha-bharata | BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2570-2710 | high | Yama tells Savitri to turn back because no living creature may go farther with him; Savitri replies that Eternal Law does not divide a loving man and faithful wife, and she speaks of duty, truth, and deathless love. | record |
| Hindu | Maha-bharata | BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2712-2852 | high | Yama blesses Savitri's words and wisdom, says the dead do not come to life, and invites her to ask another boon. | record |
| Hindu | Maha-bharata | BOOK V / PATIVRATA-MAHATMYA / BOOK VI / GO-HARANA; lines 3139-3283 | low | Drona recognizes Arjun's monkey-standard, gandiva, arrows, shell, form, and face; he says Arjun's arrows salute his old teacher and that the years of exile are completed. | record |
| Hindu | Maha-bharata | BOOK VI / GO-HARANA / BOOK VII / UDYOGA; lines 3377-3529 | high | Krishna asks whether Yudhishthir should seek his right by war or send a virtuous envoy to Duryodhan to request restoration of the kingdom on the Jumna’s shore. | record |
| Hindu | Maha-bharata | BOOK VI / GO-HARANA / BOOK VII / UDYOGA; lines 3531-3676 | high | Drupad says Duryodhan is unlikely to yield, warns of Karna and Sakuni, and advises sending heralds for alliances and his priest to Hastina for peace. | record |
| Hindu | Maha-bharata | BOOK VI / GO-HARANA / BOOK VII / UDYOGA; lines 3678-3819 | high | Krishna pleads for peace and virtue, telling Dhrita-rashtra and the court not to slaughter armed nations or kith and kin. | record |
| Hindu | Maha-bharata | BOOK VI / GO-HARANA / BOOK VII / UDYOGA; lines 3821-3930 | high | Vidura says he grieves for Duryodhan's father and the aged Kuru queen; he imagines sons, grandsons, friends, and kin slaughtered or wandering homeless and friendless like a bird bereft of plumage. | record |
| Hindu | Maha-bharata | BOOK VII / UDYOGA / BOOK VIII / BHISHMA-BADHA; lines 3933-4068 | high | Arjun sees elders, friends, and relations among his foes and is unwilling to fight; Krishna explains principles of duty in the Bhagavat-gita, with emphasis on performance of duty and obligations. | record |
| Hindu | Maha-bharata | BOOK VII / UDYOGA / BOOK VIII / BHISHMA-BADHA; lines 4070-4214 | medium | Bhishma replies that Duryodhan cannot conquer a righteous cause with unholy deeds; he lists wrongs to Yudhishthir and says Duryodhan is doomed by righteous Heaven. | record |
| Hindu | Maha-bharata | BOOK VII / UDYOGA / BOOK VIII / BHISHMA-BADHA; lines 4511-4647 | high | Bhishma gives dying counsel to Duryodhan: end the battle, save the chiefs and nations, grant Yudhishthir his kingdom, and let the past be forgiven. | record |
| Hindu | Maha-bharata | BOOK VII / UDYOGA / BOOK VIII / BHISHMA-BADHA; lines 4649-4677 | medium | Bhishma tells Karna that pride and envy filled their hearts with strife, that discord ends as breath departs, and that his dying speech may fail. | record |
| Hindu | Maha-bharata | BOOK IX / DRONA-BADHA / BOOK X / KARNA-BADHA; lines 5516-5652 | high | Arjun's eye flames with anger; he puts his hand on the sword-hilt and draws the blade; the passage says "Sacred blood of king and elder" would have stained it. | record |
| Hindu | Maha-bharata | BOOK X / KARNA-BADHA / BOOK XI / SRADDHA; lines 6265-6356 | medium | Yudhishthir praises Karna's might, asks why Pritha hid his birth and lineage like fire hidden in garments, grieves for his slain elder brother, and says peace might have prevailed had Karna stood with them. | record |
| Hindu | Maha-bharata | BOOK XI / SRADDHA / BOOK XII / ASWA-MEDHA; lines 6359-6481 | high | Bhishma lies on his deathbed and instructs newly crowned Yudhishthir on duties, castes, life stages, philosophy, marriage, succession, gifts, funeral rites, Krishna devotion, and many traditions. | record |
| Hindu | Maha-bharata | BOOK XII / ASWA-MEDHA / CONCLUSION / TRANSLATOR'S EPILOGUE; lines 6804-6889 | medium | The epic is described as growing over centuries through additions by poets, interpolations by distant nations, doctrinal insertions by preachers, legal and moral codes, caste and life-stage rules, and many tales, traditions, legends, and myths. | record |
| Hindu | Maha-bharata | BOOK XII / ASWA-MEDHA / CONCLUSION / TRANSLATOR'S EPILOGUE; lines 7089-7179 | medium | The passage describes Dhrita-rashtra, Bhishma, Drona, Karna, Yudhishthir, Bhima, Arjun, Duryodhan, Duhsasan, and Krishna with brief attributes, including a comparison to Greek epic figures. | record |
| Hindu | Maha-bharata | BOOK XII / ASWA-MEDHA / CONCLUSION / TRANSLATOR'S EPILOGUE; lines 7181-7238 | high | The passage says this remark applies with even greater force to the Maha-bharata, which discloses ancient Indian life and knowledge. | record |
| Sufi | The Mesnevi | ORIENTAL SERIES. / BOOK THE FIRST. / AS COLLECTED BY THEIR HISTORIAN, / JAMES W. REDHOUSE, M.R.A.S., ETC.; lines 100-138 | medium | The notice calls Mathnaoui/Methnevi “un des plus fameux Livres de l’Orient” and says it is in Persian verse on religion, history, morals, and politics. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10090-10188 | high | The autumn chill is identified with fleshly lust and pride; the vernal breeze with spirit, wisdom, and guiding sense; the listener is urged to seek perfect wisdom. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10090-10188 | medium | The passage asks what beauty does not decay and says only the words of a saint from God will last until the judgment blast. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10190-10284 | high | The Lord sends slumber upon ‘Umer; he recognizes divine purpose, sleeps, dreams, and hears God’s voice as sacred law. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10190-10284 | high | A post in Mustafà’s house sobs during a sermon; old and young hear it, and the disciples marvel and are perplexed. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10286-10399 | medium | "Mere reasoners are cripples, propped on wooden leg"; blind men lean on a staff and risk falling. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10286-10399 | high | Abū-Jahl holds stones in his hand and challenges Muhammad to tell what he holds if he is a prophet. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10401-10512 | high | "Thy worldly journey's over, other path now take"; "The past and future both are curtains hiding God"; "Set fire to both of them." | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10514-10628 | high | Every Muslim prays to be led in the right way; the passage says to give food for God's sake and lay down life for love of God so life will be saved. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10630-10726 | high | The passage contrasts visible famine with the inner lack of a pretender who has no enlightenment or hope in God and claims divine vicegerency. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10630-10726 | high | A long time is required to sound a human mind and learn whether treasure or a serpent, toad, or scorpion hole lies behind the body's wall. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10630-10726 | high | The husband says living creatures lead lives of joy: a dove praises on a tree, a nightingale sings hymns, a falcon on a royal fist avoids carrion, and all depend on God. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10630-10726 | high | The husband compares anxieties to darts, vapours, tempests, and a sickle; he calls suffering a portion of death and troubles heralds of death. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10728-10834 | high | The husband replies: “My poverty’s my pride,” and says possessions and wealth are a cap that hides the scalp. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10728-10834 | medium | The husband says one with full hair can remove the cap proudly, and that a man of God resembles sight, which should not be bandaged. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10836-10930 | high | Abū-Jahl sees Ahmed and spitefully calls him an ugly figure from Banū-Hāshim; Ahmed replies that he has spoken truly. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10836-10930 | high | The husband tells his wife that what she sees as greed is heaven’s mercy, urges trial of true poverty, and calls poverty true riches, contentment, and a crown. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10836-10930 | medium | The speaker compares speech to milk from the soul, says loving and attentive hearing makes it flow, and contrasts receptive confidants with deaf or senseless ears. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10836-10930 | medium | The speaker says God made earth, sky, and all between; divine light and fire appear there; musk has scent for a purpose; earth is man’s abode and heavens are for angels. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10932-11012 | medium | The narrator reflects that supplication increases attraction, cites divine wording about man dwelling with woman, says Adam's love for Eve survived lost Eden, and invokes a prophetic address to Humayra. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11014-11121 | high | The narrator asks how colour rose from huelessness, why oil and water are foes though oil originates from water, and why rose and thorn are in warfare despite springing from one another. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11014-11121 | medium | The passage says the treasure is to be sought, the ruin is before the eyes, apparent treasure is vanity, and entity and nonentity are in a contested relation. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11123-11231 | medium | Saints are described as minds of minds and pilots for thousands; the world is dark and needs God’s sunlight. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11233-11329 | high | The outward eye cannot distinguish pure from tainted hearts; the eye of true sagacity can see distinctly. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1128-1255 | high | On the road to Damascus, Jelāl passes Sīs, where forty Christian monks live in a cave, reputed for sanctity but described as jugglers. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1128-1255 | high | Jelāl stays in Damascus, sees Shems, returns by Qaysariyya, and under Seyyid Burhānu-’d-Dīn’s supervision fasts three consecutive forty-day periods with only water and barley loaves; he shows no suffering and is pronounced perfect in visible and occult sciences. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1128-1255 | high | Shemsu-’d-Dīn of Tebrīz comes to Qonya after gaining a reputation for sanctity, traveling widely in search of spiritual teachers, and praying to know the most hidden favorite of the divine will; Jelāl is designated to him. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1128-1255 | medium | Shems sits at the inn gate, stops Jelāl by taking his mule’s bridle, and asks whether Muhammed or Bāyezīd of Bestām was the greater servant of God; Jelāl answers that Muhammed was incomparably greater. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11331-11443 | medium | Plants, food, ruby, cress, and rose are said to have fixed appointed terms; the words of holy writ are likened to life’s water or a life-giving fount. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11331-11443 | medium | A further theme may be venomous or healthful, lethal or remedial; grape juice, ripe fruit, fermented wine, and vinegar illustrate changing qualities. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11331-11443 | medium | A saint’s poison becomes wholesome while a disciple’s poison is deadly; Solomon prays for a unique kingdom because earthly empire is dangerous to life, faith, and inward self. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11331-11443 | high | Forms of worship, fasting, and exchanged gifts are outward signs rather than the essence of love; a witness may be true or false, and a hypocrite performs piety to seem godly. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11445-11543 | high | The husband swears by God, who knows the secrets of hearts and created Adam; Adam is said to receive mysteries of decrees, souls, and every divine name. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11545-11643 | high | The wife calls the pot an emblem of their lives, its water the virtue of wives, and its five lips emblems of the senses; she tells him to keep it clean and tightly closed. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11545-11643 | medium | The wife says the Caliph’s public pageant is for those lacking introduction, and that grief, poverty, and lowliness provide access and cure. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11645-11740 | high | Beneficence is said to seek beggars and need as beauty seeks its mirror. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11645-11740 | high | Love for other than the Lord is called death of the heart; sincere adoption of God’s poverty is said to secure God’s rich pleasure. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11645-11740 | high | Old prejudice is called purblind and phantom-conjuring; not every person hears the still small voice, and a man of prejudice is described as sightless and eyeless. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11645-11740 | medium | “To Muslims, Unbelievers, equal grace is doled, / Like rain and sunshine.” | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11742-11842 | high | The speech compares his arrival to seekers who unexpectedly encounter beauty or greatness: a girl at a baker’s shop, a park-walker, a merchant drawing well-water and encountering Joseph, Moses seeking fire and finding the burning bush, and Jesus escaping foes. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11742-11842 | medium | “The prophets have been sent to link the two in one.” | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11742-11842 | high | A hunter is described as seizing a bird’s shadow while the bird remains perched in a tree and wonders at the hunter’s folly. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11844-11949 | high | A syntax-teacher in a boat asks the skipper whether he knows syntax, says half his life is wasted, then a storm tosses the boat and the skipper asks whether he knows swimming. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11844-11949 | medium | The skipper says the teacher’s whole life is wasted because the ship must break; he contrasts dead bodies borne on the sea with living men drowned, and says eternity reveals secrets to one dead to human art. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11951-12058 | high | The speaker asks whether hunger makes the hearer like a dog, warns that food-filled satisfaction brings pollution, sleep, and senselessness, and says not to feed the dog of lust. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11951-12058 | high | Sugar molded like bread still tastes like sugar; a true believer would burn a golden idol, removing the corrupt idol-form while preserving the pure gold essence. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11951-12058 | high | The Arab’s want disposes him to travel to the Caliph’s court, and the Caliph’s merciful bounty toward the Arab’s wretchedness is recalled. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11951-12058 | medium | The speaker asks the hearer to accept counsel, likens counsel to pearls in golden earrings and his teaching to goldsmith-art, promises ascent beyond the stars, and describes many minds tending toward unity. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12060-12146 | high | The passage tells the listener to select a Teacher and follow him; the Teacher is likened to summer’s glow and the moon, and Young Fortune is named as truth’s real Teacher. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12060-12146 | medium | The traveler is warned not to leave the beast or loosen its rein, because it wanders toward pastures; if the way is unknown, one should follow the reverse of the beast’s chosen path. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12148-12252 | high | The Prophet addresses ‘Ali as cousin and “Lion of the Truth,” warns him not to trust courage alone, and urges reliance on God’s arm, omniscient mind, divine wisdom, and aid. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12148-12252 | high | The Prophet tells ‘Ali to obey his chosen Teacher as Moses did on a journey, to question nothing, and not to object even if the guide destroys a ship or chokes an infant. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12254-12366 | medium | The lion commands the wolf to divide the spoil; the wolf assigns the mountain-ox to the lion, the ibex to himself, and the hare to the fox. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12254-12366 | high | A lion, wolf, and fox go hunting together among hills, hoping that mutual aid will help them take game. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12368-12473 | high | The host welcomes the guest as his own self, says they are a single thread, and explains that the command “Be” unites nullity to a friend, with duplex forms but one effect. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12368-12473 | medium | Prophets and saints have their own rites but all tend to God; water makes mills turn and is turned off when human need is satisfied. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12475-12578 | high | The lion tells the fox to divide the ox, ibex, and hare; the fox bows and assigns the prey to the lion, saying the dead wolf taught him. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12475-12578 | medium | God is described as pure spirit, needing no praise, creator of both worlds, knower of hearts; the pure breast is a mirror, and God's law tests metal like a touchstone. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1257-1379 | high | Jelāl explains that God brought him from Khurāsān to the land of the Romans, that grace would transform people like copper into gold, and that music and verse were arranged to lead them toward spiritual truth like medicine coaxed into a sick child. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12581-12672 | medium | Former kings place champions to the left, chancellors and scribes to the right, and holy teachers before them; the teachers are mirrors of the soul polished by thought and praise. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12674-12750 | high | The teacher digs a conduit in vice; 'All human wisdom’s but one spark from God’s vast store.' | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 12753-12861 | high | The splendour of inspiration fills the scribe’s soul; wisdom comes from the Prophet, but the scribe imagines it is his own genius and that the Prophet’s texts appear verbatim in his mind. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 12753-12861 | medium | The passage contrasts external stings with a sting within the self, warns against despair, and counsels prayer to the Deliverer, Lover of forgiveness, and Physician of the soul. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 12753-12861 | high | Counsel is said to flow through all saints; a gleam in the house comes from a neighbor’s lamp; the hearer is told to give thanks and avoid presumption. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 12863-12966 | medium | Philosophers deny the speech of earth, water, and clay, but the passage says this speech is audible to praying saints. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 12863-12966 | high | The speaker asks the Veiler of sins not to lift the veil, describes trial through coin and gold imagery, and says Satan was once an angel of light who envied Adam and fell. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 12863-12966 | high | The speaker asks the Veiler of sins not to lift the veil, describes trial through coin and gold imagery, and says Satan was once an angel of light who envied Adam and fell. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 12968-13060 | high | Outward signs yield to inward idea; the soul is said to originate vital force, and spirit directs movement, writing, war or peace, and choices such as rose or thorn. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 12968-13060 | high | The passage turns to angels, called victims of self-will, who know mankind’s sins, grow angry at human baseness, and fail to see their own defect. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 12968-13060 | high | The Prophet’s scribe, puffed with self-importance, imagines holy wisdom in himself and compares his raven-croak to prophetic song; the passage contrasts imitation of a bird’s note with knowing the nightingale’s love for the rose. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13062-13166 | high | The narrator compares outwardly pious hypocrites to the deaf man, who thought he had acted kindly while actually vexing his neighbor. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13062-13166 | high | The deaf man’s surmise is said to threaten friendship; sense-based judgment is contrasted with revelation, and moral deafness is named. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13062-13166 | medium | Hearers seize the literal note of God’s truth-warbling bird and ruin its meaning by dark suppositions; saints use technical terms unknown to worldly reasoners. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13168-13281 | high | Worldly love and quarrels are compared to children’s toys, wooden swords, and hobby-horses; God’s riders ascend on steeds of fire beyond the seventh heaven, while imagination’s steed cannot scale heaven. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13168-13281 | high | The Prophet says a true member of his flock perceives through the same holy light and that soul communes with soul beyond reports and chains of evidence; the passage mentions a Kurd becoming Arab through sincerity and introduces the contest of Chinese and Roman art. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13283-13385 | high | The Roman curtains are withdrawn, and all the Chinese paintings and designs are reflected perfectly on the high-burnished wall. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13283-13385 | high | The Chinese ask for a hundred paints and receive rich colors from the sovereign’s treasury each morning. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13283-13385 | medium | Zeyd says he surveys the heavens, sees eight paradises and seven deep hells, and can discern who is heavenward bound and who takes the other road. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13387-13477 | medium | The Prophet says mirror and balance do not debase truth or conceal facts, and that God raised him so truth might be preached fully. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13479-13576 | medium | The senses, hands, and feet obey the heart’s direction; the senses are compared to spouts, and bodily obedience is compared to Moses’ rod obeying Moses. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13479-13576 | high | Luqmān swears innocence and proposes that all drink hot water and run in the meadow so that the revealer of hearts’ secrets will disclose guilt. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13578-13679 | medium | “That hope and fear are nourished by a curtain’s shade. / ’Tis through uncertainty that hope and fear invade.” | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13578-13679 | high | A warden of a frontier castle, far from his sovereign and aid, defends the post against a besieging foe, rejects bribery, and fulfills his pact without being seen. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13578-13679 | high | The passage says faith and piety on earth are prized by God, tells the listener not to boast because God knows and will requite merits, and names God, angels, and knowledgeable men as witnesses. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13578-13679 | medium | The passage compares divine witness or manifestation to a blazing sun whose beams mortal eyes cannot bear, and says man, like a bat, seeks darkness and shuns noon's ray. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13681-13788 | high | Angels are described as a loving crew receiving light from a heavenly sun, shining upon the weak, and differing by rank, degree, place, and wings of two, three, or four pairs. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13681-13788 | medium | After urging the diseased soul to set aside vinegar, the passage says a heart freed from lusts shines in health and is ruled directly by God once purged from dross. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13681-13788 | high | The passage says all but love of God is a snare, urges grasping the cup of life, seeking everlasting day in the night, increasing in knowledge, and finding the Fount of Life in a land of gloom. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13790-13899 | high | Lust is called the root of sin and likened to fire; water quenches outer fire but not lust, while religion’s light and God’s light can extinguish sin. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13790-13899 | medium | The people come to the Caliph’s gate; ‘Umer says the fire burns by divine command from their frugal hand and tells them to distribute bread and avoid avarice; they claim they have always given alms. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13790-13899 | high | ‘Alī conquers a champion and raises his sword; the champion spits in his face, and ‘Alī drops the sword and leaves him unharmed. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13790-13899 | high | Moses’ cloud is described as sending prepared food by God’s command; daily bread continued for forty years, though the people demanded leeks and onions. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1381-1492 | high | The prince thanks Sa'di with presents; Sa'di later goes to Qonya, kisses Jelal's hand, and is received by the dervish circle. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1381-1492 | high | Kira Khatun reports Jelal's night-long study before a man-high candlestick; genii in the college complain and threaten harm, but Jelal later says he has converted them into disciples who will not harm his people. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1381-1492 | medium | The Sheykh of Bakharz reads the ode, reacts ecstatically, praises Jelal as champion, pole, Sultan, and great light, and urges friends with means and strength to visit him. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13901-13991 | high | The speaker addresses ‘Alī as one of mind and eye, asks for knowledge in his heart, calls his calmness a sword and his wisdom a fountain, and describes God as creator and giver. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13901-13991 | medium | Seven planets watch over each unborn babe before birth; when life is infused, the sun takes charge and the babe derives life from its rays. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13993-14096 | high | Ali explains that slaves' testimony is not accepted in Islamic law and applies this to the slave of passion, who is bound by chains and has fallen into a bottomless pit; God's special mercy can free him. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14098-14187 | medium | God can remove despair, cleanse sin, and impute virtue; Satan is chased by igneous bolts, tries to burden humans with sin, and is tormented when unrighteousness is counted as service. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14098-14187 | high | The servant begs for death or to be hewn in two to avoid the foretold act; the speaker says the decree must stand, he bears no grudge, and the servant is only God's instrument. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14098-14187 | high | A gardener prunes surplus twigs and roots out weeds so fruitful boughs and the orchard flourish; a wise physician extracts a decayed tooth to relieve pain. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14189-14300 | medium | Adam looks with proud disdain at a foul demon; God rebukes him and states His power to strip Adams and make demons believers; Adam asks forgiveness and repents. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14189-14300 | medium | God is called the Guide of all; the blind man needs staff and guide; all besides the Lord is fatal like consuming fire; divine mercies are likened to bounteous rain. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14302-14405 | high | ‘Alī replies that even many knives or swords could not take effect unless Providence decreed it, and says he will be the servant’s intercessor and is lord of his soul. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14302-14405 | high | Green spectacles make the sun appear green; when the spectacles are removed, the viewer sees aright. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14302-14405 | medium | The passage says revealed words call death a blessing for the faithful and urges stiff-necked people to wish for speedy death; Muhammad uses this as an assay of truth, and no recusant dares say the prayer. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14407-14438 | high | The hero's decisive wisdom averts death and breaks slavery's fetters; “The sword of wisdom’s sharper than the finest steel.” | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14407-14438 | medium | The Prince of all Believers addresses the chief calmly and says that when the chief spat upon him, his anger was aroused and his patience was wrecked. | record |
| Sufi | The Mesnevi | THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII. / XVII.; lines 14441-14476 | high | "The word of life's the green, the tender, juicy thorn." | record |
| Sufi | The Mesnevi | THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII. / XVII.; lines 14441-14476 | medium | "The water's muddy. Close the spring whence it comes forth." | record |
| Sufi | The Mesnevi | XIII. / XVII. / THE END. / FOOTNOTES:; lines 14641-14763 | high | A Qur’anic story is cited: the angel was disguised as a servant to Moses; “they met a boy; and he slew him.” | record |
| Sufi | The Mesnevi | XIII. / XVII. / THE END. / FOOTNOTES:; lines 14913-15087 | high | Adam, instructed by God, named all things; the angels could not and were silenced. The note also mentions Satan and temptation in connection with an old hermit question. | record |
| Sufi | The Mesnevi | XIII. / XVII. / THE END. / FOOTNOTES:; lines 14913-15087 | medium | The hidden tablet is described as the tablet of God's decrees. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1494-1601 | high | A rich merchant of Tebrīz arrives in Qonya and says he travels not only for money but to meet eminent men in each city. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1494-1601 | high | The merchant is taken to Jelāl's college after privately preparing a rouleau of fifty gold sequins as an offering. | record |
| Sufi | The Mesnevi | XIII. / XVII. / THE END. / FOOTNOTES:; lines 15089-15259 | medium | Perfect man means saint; ear and tongue symbolize learner and teacher. | record |
| Sufi | The Mesnevi | XIII. / XVII. / THE END. / FOOTNOTES:; lines 15425-15637 | low | A journey is identified as Moses’ journey recounted in Qur’an xviii.64-81, with related Qur’anic references noted. | record |
| Sufi | The Mesnevi | XIII. / XVII. / THE END. / FOOTNOTES:; lines 15639-15771 | medium | Ali is given exalted titles; Muhammad is reported to have said he is the City of Science and Ali its Portal, alluding to secrets entrusted to Ali. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1603-1727 | high | Jelāl intervenes in a street quarrel, offers to answer a thousand sayings with one word, and the adversaries become abashed and make peace. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1603-1727 | high | A professor’s pupils plan to test Jelāl on grammar; Jelāl tells of a jurist and grammarian disputing the word for well until the grammarian falls into a dark well and refuses to concede. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1729-1825 | medium | The dervish is convinced, bows, and declares himself a disciple. | record |
| Sufi | The Mesnevi | AS COLLECTED BY THEIR HISTORIAN, / JAMES W. REDHOUSE, M.R.A.S., ETC. / CONTENTS. / INTRODUCTION.--PLAINT OF THE REED-FLUTE 1; lines 173-206 | low | The contents list Tale IX through Tale XVI: the poor Scenite Arab and his wife, patience and perseverance, the lion’s hunt, Joseph and the mirror, the Prophet’s amanuensis, Chinese and Roman artists, Zeyd’s inspiration, and ‘Ali’s forbearance. | record |
| Sufi | The Mesnevi | AS COLLECTED BY THEIR HISTORIAN, / JAMES W. REDHOUSE, M.R.A.S., ETC. / CONTENTS. / INTRODUCTION.--PLAINT OF THE REED-FLUTE 1; lines 173-206 | low | The contents list Tale IX through Tale XVI: the poor Scenite Arab and his wife, patience and perseverance, the lion’s hunt, Joseph and the mirror, the Prophet’s amanuensis, Chinese and Roman artists, Zeyd’s inspiration, and ‘Ali’s forbearance. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1827-1939 | high | ‘Alī goes to dawn devotions, meets an elderly Jew, refuses to pass him, and arrives after the Prophet has bowed; Gabriel descends and stops the Prophet before the opening portion is completed. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1827-1939 | high | Jelāl cites the verse about the ass’s voice and teaches that creatures have cries or doxologies, while the ass brays when moved by hunger or sexual desire. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1827-1939 | high | Jelāl rides an ass to Husāmu-’d-Dīn’s country residence and calls it the saddle-beast of the righteous, saying Seth, Ezra, Jesus, and Muhammed rode asses. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1827-1939 | high | A disciple strikes a braying ass; Jelāl asks why he strikes the animal that bears his burden and says the ass’s cry comes from hunger or lust, conditions shared by creatures. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1827-1939 | medium | Jelāl infers that honoring an elderly saint will be greatly rewarded and advises listeners to hold fast to the skirts of spiritual elders. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1941-2055 | high | The Perwāna hosts an assembly; some legal chiefs worry about Jelāl’s precedence. Jelāl arrives, finds the sofa occupied, sits on the floor, and Husām and many grandees follow him, while some remain seated from pride. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2057-2175 | medium | A great physician in Qonya visits Jelāl; Jelāl requests seventeen purgative draughts and then drinks all seventeen in succession before returning home. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2057-2175 | high | On the fortieth night the merchant sees Jelāl in a dream, who tells him to answer any questions from the misbelievers with “I know,” by which he will be released. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2057-2175 | medium | Firengī people with an interpreter ask whether the merchant knows philosophy and therapeutics for their sick prince; he answers “I know,” and they take him from the pit, bathe and clothe him, and lead him to the sick man. | record |
| Sufi | The Mesnevi | JAMES W. REDHOUSE, M.R.A.S., ETC. / CONTENTS. / INTRODUCTION.--PLAINT OF THE REED-FLUTE 1 / CONCLUSION 289; lines 208-312 | medium | After his father’s death, Jelāl went to Aleppo and Damascus to study, returned to Qonya, and became professor of four colleges; his reputation for learning and sanctity grew. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2177-2298 | high | The recovered Firengī prince invites the merchant to ask a wish; the merchant asks freedom and return to his teacher, recounts disobedience, vision, and Jelāl’s help, and the Firengī audience becomes believers in Jelāl without seeing him. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2177-2298 | high | The narrator stays awake observing Jelāl while others sleep and thinks about miracles of prophets and saints, wondering whether Jelāl works miracles but keeps them quiet. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2177-2298 | medium | A learned sheykh arrives in Qonya and is offended Jelāl does not visit; while Jelāl is expounding in a country mosque, he suddenly addresses the sheykh as his brother and says Jelāl is the newly arrived one whom others should visit. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2300-2425 | medium | Officers plan for the Sultan to travel to another city; the Sultan consults Jelāl and asks his blessing; Jelāl advises him not to go, but official arrangements cannot be changed. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2427-2553 | high | Jelāl lectures on humility by contrasting fruitless trees that grow upright with fruit-bearing trees that droop, then presents the Apostle of God as supremely humble and forgiving despite persecution. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2427-2553 | high | Jelāl is described as humble toward all; he bows back to an Armenian butcher who bows seven times and waits to bow to a child who calls from afar. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2427-2553 | high | Dogs gather around Jelāl after his market preaching; he says, “These dogs comprehend my discourse” and calls them “of the family of the ‘Seven Sleepers.’” | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2427-2553 | medium | The Perwāna asks for private instruction through Bahā’u-’d-Dīn; Jelāl says he cannot bear the burden and compares it to a bucket whose water is enough for forty but cannot be drained by one. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2427-2553 | medium | Asked to lecture publicly to the city’s men of science, Jelāl answers with an image of a fruit-laden tree once not harvested because of doubts and now raised to the skies and beyond. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2555-2683 | medium | Jelāl rebukes the Perwāna for knowing sacred teachings without practicing them; the Perwāna weeps, later executes justice, and is accepted as a disciple. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2555-2683 | high | Jelāl teaches that if a beast seeking refuge is spared, a human who turns to God will be saved from hell-fire and led to heaven; disciples rejoice with music, dancing, alms, and clothing for poor singers. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2685-2821 | high | God orders Gabriel to offer Adam three pearls, wisdom, faith, and modesty; Adam chooses wisdom, the other pearls refuse separation, and the virtues take seats in Adam’s brain, heart, and countenance as heirlooms of chosen descendants. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2823-2930 | high | A learned man tests Jelāl with questions about calling God 'a living soul' or 'a thing,' citing Qur’ānic verses and a saying attributed to Jesus. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2932-3050 | high | Jelāl visits a great Sheykh, is seated with him on the same carpet, and both enter ecstatic heart-communion; a dervish repeatedly asks Jelāl, “What is poverty?” and Jelāl gives no answer. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2932-3050 | high | Students near the moat of Qonya test Jelāl by asking the color of the dog of the Seven Sleepers; he answers immediately, “Yellow,” because a lover is yellow and that dog was a lover; the students bow and become disciples. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3052-3155 | medium | The Superior swears that qualities described for the Messiah and in the books of Abraham and Moses are found in Jelāl, along with prophetic grandeur and more. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3052-3155 | high | Jelāl tells Bahā’u-’d-Dīn that to love an enemy and be loved by him, one should speak well of him and extol his virtues, after which he will become a friend. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3052-3155 | high | Sultan Veled reports Jelāl’s saying that a true disciple holds his teacher superior to all, illustrated by disciples asked to compare Bāyezīd with Abū-Hanīfa, Abū-Bekr, Muhammed, and God. | record |
| Sufi | The Mesnevi | JAMES W. REDHOUSE, M.R.A.S., ETC. / CONTENTS. / INTRODUCTION.--PLAINT OF THE REED-FLUTE 1 / CONCLUSION 289; lines 314-412 | medium | The passage says Muslim saints are held to be successors and spiritual inheritors of prophets from Adam to Muhammad; through communion with God they know mysteries and can overrule nature, give death or disease by anger, and health or prosperity by blessing, in accord with divine will. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3157-3282 | medium | While young Jelāl preaches on Moses and Elias, a stranger listens and says Jelāl might have been the third with them; the disciple surmises he may be Elias. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3157-3282 | medium | The note says Elias is believed to possess the secret of eternal life; the disciple seizes the stranger’s skirt, asks aid, and the stranger directs him to Jelāl before disappearing. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3284-3402 | medium | Gabriel says the portrait is a future descendant of Abū-Bekr named Muhammed and surnamed Jelālu-’d-Dīn, whose words will explain Muhammad’s sayings and expound the Qur’ān. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3404-3516 | high | Muhammad privately recites the secrets and mysteries of the Brethren of Sincerity to ‘Alī, enjoining him not to divulge them to the uninitiated; the passage parenthetically compares the Brethren to Freemasons of the Muslim dervish world. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3404-3516 | high | ‘Alī keeps the secret for forty days until sick at heart and swollen; he goes to a wilderness well, speaks the mysteries into the earth, spits foam into the water, and is relieved. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3404-3516 | medium | Desert Arabs, nomads, camels, and sheep gather to hear the flute; listeners cease ordinary activity and enter delight, tears, and transports. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3518-3642 | high | Jelāl says heavenly light in some eyes can mislead with beautiful forms, preserve others in chastity and lead them to the Maker, draw others to exterior beauty, entrance some with the hidden world, or precede a special sight and near approach to God. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3518-3642 | high | The cloak has become exquisitely clean, while the cassock is branded, scorched, and falling in pieces; Jelāl says this shows how each will enter the fire. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3518-3642 | medium | Husāmu-’d-Dīn learns that followers study Sanā’ī’s Ilāhī-nāma and ‘Attār’s Mantiqu-’t-Tayr and Nasīb-nāma, and proposes that Jelāl compose in the style of the first and metre of the second. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3644-3765 | medium | After Jelāl’s death, zealots appeal to the Perwāna to suppress Jelāl’s newly introduced music and dancing as contrary to canonical institutes. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3644-3765 | medium | ‘Aynu-’d-Devla travels to Constantinople, lives in the great church for a year serving the priests, then takes the tablet at night and flees with it. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3644-3765 | high | The artist says food, sleep, and speech are impossible for the portraits because they are lifeless effigies. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3644-3765 | medium | As death nears, Jelāl tells his disciples not to fear; as Mansūr’s spirit appeared long after death to guide ‘Attār, they should remain with and remember Jelāl so he may show himself in whatever form and shed heavenly inspiration in their breasts. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3767-3892 | medium | Jelāl gives final instructions recommending fear of God, abstemiousness, avoidance of sin, fasting, worship, abstinence from lusts, patience under ill-treatment, and righteous companionship. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3894-3997 | high | Jelāl’s corpse is brought forth; men, women, and children of various creeds and nations mourn and recite from the Law, Psalms, or Gospel according to their usages. | record |
| Sufi | The Mesnevi | CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4000-4141 | medium | Jelāl says Shems’s arrival kindled a spark of love in his heart; Shems commanded him to study his father’s writings and keep silent, then later ordered him not to study them, after which Jelāl laid down the book. | record |
| Sufi | The Mesnevi | JAMES W. REDHOUSE, M.R.A.S., ETC. / CONTENTS. / INTRODUCTION.--PLAINT OF THE REED-FLUTE 1 / CONCLUSION 289; lines 414-462 | high | The translator says the translated anecdotes were chosen as characteristic of dervish credence or assertion, mostly teaching moral truth or practical wisdom, though some seem incredible or blasphemous. | record |
| Sufi | The Mesnevi | CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4143-4277 | high | Shemsu-’d-Dīn says saints need nothing, but testing a loved one’s sincerity requires calling for the sacrifice of worldly possessions; advancement comes by service and spending in God’s cause. | record |
| Sufi | The Mesnevi | CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4143-4277 | medium | A disciple of Bahā Veled offends Shemsu-’d-Dīn; Shemsu-’d-Dīn inflicts deafness on both ears, later pardons him and restores hearing, though the man keeps rancor. | record |
| Sufi | The Mesnevi | CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4143-4277 | medium | On a beautiful moonlit night, Jelāl and Shemsu-’d-Dīn are on a terraced college roof while Qonya’s inhabitants sleep on housetops; Shemsu-’d-Dīn asks Jelāl to wake them for the night’s blessings. | record |
| Sufi | The Mesnevi | CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4279-4412 | high | Prophets and saints hide miraculous powers; Jelāl is said to have secretly followed mystic love so that even God’s elect did not perceive his powers. | record |
| Sufi | The Mesnevi | CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4279-4412 | high | Shemsu-’d-Dīn preaches harshly, then at Erzen-of-Rome conceals his identity, opens a school, teaches a prince’s son to recite the whole Qur’ān by heart in one month, and leaves when suspected of being a saint. | record |
| Sufi | The Mesnevi | CHAPTER II. / CHAPTER III. / CHAPTER IV. / CHAPTER V.; lines 4415-4497 | high | King Gayāsu-’d-Dīn Key-Khusrev goes walking alone, picks up a young snake, puts it in a gold box, seals it, and rejoins his courtiers. | record |
| Sufi | The Mesnevi | CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 4500-4638 | medium | Husām praises people with bad reputations and criticizes outwardly pious people; Jelāl says God looks only to the heart and identifies the former as God-loving saints and the latter as hypocrites. | record |
| Sufi | The Mesnevi | CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 4500-4638 | medium | Husām sends a disciple to warn the queen to leave an apartment to avoid impending destruction by God’s decree; after she obeys and the room is emptied, the building collapses. | record |
| Sufi | The Mesnevi | SELECTED ANECDOTES / FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I.; lines 464-591 | high | Three hundred learned men of Balkh receive the same divine command in an identical dream, confer the title Sultānu-’l-‘Ulemā on him, and become his disciples. | record |
| Sufi | The Mesnevi | CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 4640-4767 | medium | A sheykh orders an immediate return to Damascus and explains that his people may call him 'little Abū-l-Lays,' treat him with familiar indignity, and thus commit sin by failing to honor the learned and wise. | record |
| Sufi | The Mesnevi | CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 4640-4767 | medium | After Jelāl’s death, Kirā Khātūn questions Husām’s succession; Sultan Veled answers that Jelāl bequeathed succession to Husām, that he swore fealty, and that Husām is like a spiritual beehive receiving angelic messages. | record |
| Sufi | The Mesnevi | CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 4769-4816 | low | The Grand Vazīr's fee is negotiated from forty thousand to thirty thousand pieces of silver; after being charmed by mysteries revealed during the audience with Shems, he sends the abated ten thousand, and Husām uses such monies to relieve the holy community, Jelāl's family, the Goldbeater's family, and dependants. | record |
| Sufi | The Mesnevi | CHAPTER IV. / CHAPTER V. / CHAPTER VI. / CHAPTER VII.; lines 4819-4951 | high | Sultan Veled replies that a lighted taper in a dark large room "instantly devours all the darkness, and yet remains a little taper." | record |
| Sufi | The Mesnevi | CHAPTER IV. / CHAPTER V. / CHAPTER VI. / CHAPTER VII.; lines 4819-4951 | high | Sultan Veled answers that God speaks to servants and recounts a Balkh preacher who says God has long spoken in words but people do not listen. | record |
| Sufi | The Mesnevi | CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 4954-5082 | medium | ‘Ārif says, “I had gone in the spirit” to his great-grandfather’s tomb, saw Nāsiru-’d-Dīn and Shujā’u-’d-Dīn struggling, called to them to desist, and says two men and one pious woman saw him. | record |
| Sufi | The Mesnevi | CHAPTER VI. / CHAPTER VII. / CHAPTER VIII. / CHAPTER IX.; lines 5175-5280 | high | “Such was the natural line of this dynasty of eminent men,” followed by a statement that Eflākī also gives a spiritual series by which dervish mysteries were handed down. | record |
| Sufi | The Mesnevi | CHAPTER VI. / CHAPTER VII. / CHAPTER VIII. / CHAPTER IX.; lines 5282-5300 | medium | "the mysteries were thus being gradually transmitted to Jelālu-’d-Dīn and his successors by these links" | record |
| Sufi | The Mesnevi | CHAPTER VIII. / CHAPTER IX. / OF QONYA. / PREFACE.; lines 5302-5381 | high | The passage identifies the Mathnawi/Mesnevi as the book of rhymed couplets, containing the roots of religion and treating mysteries of reunion and sure knowledge; it is called divine jurisprudence, law, and evidence. | record |
| Sufi | The Mesnevi | CHAPTER VIII. / CHAPTER IX. / OF QONYA. / PREFACE.; lines 5302-5381 | medium | The speaker says he did this at the instance of his lord and master, Sheykh Hasan son of Muhammed son of Hasan, known as Akhi-Turk, described as a chief of knowers, leader of right direction, helper of the human race, confidant of hearts and minds, and charge of God. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5384-5512 | medium | After images of the absent delight, rose, and Philomel, the speaker says a mirror reflects best when bright and must have rust or alloy wiped away. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5384-5512 | high | The prince calls doctors, says two lives depend on their skill, offers rewards, and the doctors boast of healing power like Jesus but fail to say 'God willing' because of pride; the Lord would show human nothingness. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5514-5633 | high | After prayer, mercy overflows; the prince sleeps and hears a heavenly voice promising a dawn guest, a true heaven-sent healer whose cure is by God's power, not magic. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5514-5633 | medium | The prince comes personally to meet the heaven-sent guest; their companies mingle and hearts unite; the prince speaks humbly, comparing the guest to Muhammad and himself to Umar. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5514-5633 | medium | The prince embraces the guest, kisses his hand and brow, asks about his welfare, leads him inside, and reflects that patience is bitter at first but sweet in fruit. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5635-5748 | high | The sun alone explains the sun; shade gives only a hint, while God as the soul-sun shines eternally and must cast a ray on the heart. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5635-5748 | high | A wounded person searches with a needle for a thorn in the foot and soothes the pain when it is not found. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5750-5874 | high | The physician asks the maid about memories, home, friends, and places while listening and noting her pulse to detect any name that raises a reaction. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5750-5874 | medium | The physician promises to act as guardian, tells the maid not to reveal the secret, cites the Prophet's maxim on keeping secrets, and compares hidden success to seed in earth and precious metals being hard to find. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5876-5995 | high | The goldsmith’s death through lethal drugs is said not to arise from base motive; the doctor is said to have acted from divine suggestion, and the story of the angel-slain child is invoked. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5876-5995 | high | An oilman owns a soft-voiced, green-coated parrot that speaks sensibly and has charge of the oilshop when the man is away. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5876-5995 | high | A shaved mendicant passes; the parrot calls him bald and asks whether he upset an oil jar, while passers-by smile at the mistake. | record |
| Sufi | The Mesnevi | SELECTED ANECDOTES / FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I.; lines 593-714 | medium | Bahā Veled says no other teacher will equal him while he lives, but Jelāl will equal and surpass him after succeeding him. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5997-6113 | high | Mankind ignores the elect of the Lord, who are described as acknowledged equals of prophets and brethren of saints. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5997-6113 | high | The passage contrasts Pharaoh's magicians casting wands with Moses' rod and blesses Moses while cursing witchcraft and devilish art. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5997-6113 | medium | Paired examples show outward similarity with different results: wasp and bee, two kinds of deer, two canes, bread producing dirt or mind, food producing greed or virtue, productive and barren soils, and water discerned by a practiced taster. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6115-6223 | high | 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 6115-6223 | high | A master sends a squint-eyed slave to fetch a bottle; the slave sees two, but there is one, and when one is broken both disappear from sight. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6115-6223 | medium | A Jewish king persecutes Nazarenes from hatred of Jesus; the passage places this in Jesus’s age and links the teaching of Jesus and Moses. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6225-6332 | medium | The Gnostic is described as similarly detached by day, like a pen in the writer's hand; his spirit wanders in the absolute, and he is free like an uncaged bird unless called back to sense. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6334-6443 | high | “Our souls, if not awake to God’s most holy truth, / Are not awake”; the soul is buffeted by fancies of loss, profit, life, and death. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6334-6443 | high | A bird flies in the air while its shadow appears on earth; a simpleton chases and shoots at the shadow, empties his quiver, and returns without booty. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6334-6443 | high | Envy may seize the traveler; Satan’s sin was envy of Adam’s rise; life is a steep mountain-pass; envy soils the soul; God can save; Abraham’s God commands the house to be made clean, and the frame is called a clay house of glory. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6334-6443 | medium | Envy may seize the traveler; Satan’s sin was envy of Adam’s rise; life is a steep mountain-pass; envy soils the soul; God can save; Abraham’s God commands the house to be made clean, and the frame is called a clay house of glory. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6334-6443 | high | The hearer is told not to be a cut-throat of faith like the Vazīr, who seems a pastor of truth but mixes bitter aloes in sweet jam; men of sense detect poison and knavery in honeyed phrases. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6334-6443 | high | Silver looks white and glittering but soils; fire is pleasing but blackens those who come too near; lightning shines but may blind or kill; ‘Ali is cited on the person void of common sense being like an ox with a yoke. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6445-6544 | medium | Further teachings conflict over renunciation, enjoyment of what God has given, forsaking possessions, diverse roads to one church, moral food, sensuous enjoyment as mirage, true wisdom, choosing one's own path, unity, and plurality. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6546-6649 | medium | The Vazir writes twelve fraudulent volumes as a hidden foe of Jesus’ church; Jesus’ wine is contrasted with purity, a washed garment, clear water, fish, and dry land. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6546-6649 | high | God’s bounty and wisdom are linked with seas, pearls, water, land, seed, corn, the earth as a faithful trustee, and summer drawing mysteries from the earth. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6651-6753 | high | The Vazir tells the disciples to stop their ears to human speech, remove what blinds their eyes, discard outward sense and thought, and hear within God’s call, “Come unto Me.” | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6755-6857 | high | The narrator directs the reader to the Qur'an, cites the saying 'Thou threwst not, when thou threwst,' and says the bow, arrow, and shooters are from God while denying simple compulsion. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6755-6857 | medium | The narrator argues that shame indicates free will and describes a sick man who counts sins, asks for grace, vows repentance, and learns that sickness can awaken conscience. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6859-6962 | high | The passage says God is invisible to weak mortal sight, that prophets guide God's Church, and then corrects this by saying prophet and God are one, with prophetic forms making God manifest. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6964-7025 | high | The speaker compares sound and rotten fruit to sense and nonsense, says spirit gives value to words, and urges company with spirit-seekers. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6964-7025 | medium | A life without soul or spirit is compared to a wooden sword in a sheath; the addressee is told to examine the weapon and seek another if it is wood. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6964-7025 | medium | The speaker compares sound and rotten fruit to sense and nonsense, says spirit gives value to words, and urges company with spirit-seekers. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7027-7140 | high | A cracked pomegranate reveals sound grains; an opening tulip reveals a black core; the blessed man’s mouth reveals heart-thought pearls. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7027-7140 | high | Speech of worthy men leads toward truth; society with saints leads to piety; saintly communion refines a rock or pebble into a pearl. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7027-7140 | high | Two springs burst forth, one salt and one sweet; the good are promised an inheritance aloft of sweet waters. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7027-7140 | medium | People born under Venus or Mars are assigned dispositions, but other stars beyond the seven planets revolve in another firmament and are bright through the Lord’s moral splendour. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7027-7140 | medium | Truth sheds shining light on human souls, received by heaven’s favourites; illumined souls turn to God, and lack of love means lack of truth’s spangles. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7142-7245 | medium | Fleshly pride is called the mother of idols; idols are compared to dragons, and pride is a hidden spark in the flesh like fire in flint and steel. | record |
| Sufi | The Mesnevi | SELECTED ANECDOTES / FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I.; lines 716-810 | high | After surveying Qonya’s walls and towers, Bahā tells the Sultan that fortifications do not protect against the sighs and moans of the oppressed and advises him to seek the blessings of his subjects. | record |
| Sufi | The Mesnevi | SELECTED ANECDOTES / FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I.; lines 716-810 | high | When the Sultan visits, Bahā offers his staff-tip to be kissed instead of his hand; the Sultan inwardly thinks him proud, and Bahā reads and answers the thought as a seer. | record |
| Sufi | The Mesnevi | SELECTED ANECDOTES / FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I.; lines 716-810 | medium | Bahā calls on the Dizdār to recite ten Qur’ān verses; he recites the first ten verses of chapter xxiii without prior memorization, becomes Bahā’s disciple, and builds and endows a college at Bahā’s request. | record |
| Sufi | The Mesnevi | SELECTED ANECDOTES / FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I.; lines 716-810 | high | The Sultan dreams of himself with a head of gold, breast of silver, belly of brass, thighs of lead, and shanks of tin; Bahā interprets the metals as successive reigns ending in the ruin of the kingdom and the end of the Seljūq house. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7247-7354 | medium | A ribald man rails against Ahmed, suffers a distorted mouth, follows the Prophet, and asks Muhammed for forgiveness. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7247-7354 | medium | The passage describes means, causes, and higher hidden means behind prophetic miracles, using the images of rope, well-pit, and worldly causes. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7356-7472 | high | A section titled “The Lion and the Beasts” says Kalila and Dimna relates a moral tale: beasts in a sheltered valley fear a lion, consult, and propose feeding him at a fixed rate if he stops raiding them. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7474-7564 | high | The interlocutors call the lion sagacious, ask him to dismiss caution, and urge trust in Providence rather than striving against it. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7474-7564 | high | The interlocutors argue that stratagems backfire, cite fleeing one danger into another, Pharaoh’s slaughter of infants while Moses was beneath his roof, God’s superior sight, and the infant carried by the father. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7566-7673 | high | The beasts argue that reliance on means is greed, that want and stratagems are widespread, and that only the lot decreed by Providence stands while human plans come to nothing. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7566-7673 | high | The lion compares wealth to water leaking into a ship, the sea beneath a ship to support, Solomon to one poor amid treasures, an empty jar to a soul buoyed by true poverty, and the heart to something sealed with love and filled with wisdom. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7675-7775 | high | “My inspiration’s God’s; small means effect great ends.” | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7675-7775 | medium | “My inspiration’s God’s; small means effect great ends.” | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7675-7775 | medium | A person enters a river to bathe; an unseen thorn at the bottom of the stream pierces the foot. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7777-7886 | high | The beasts ask the hare to explain his plan for dealing with the lion and state that deliberation and counsel are wise, citing a prophetic saying about counsel before judgment. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7777-7886 | high | The passage warns that smooth words can be traps, hooks, and snares, then contrasts a holy man, from whom crystal waters of religion flow, with a dry worldly sandbank, and urges seeking wisdom from the pure-minded. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7777-7886 | medium | The passage refers to the moon being cloven, urges inner renewal of faith, says lust bolts the door against faith, and warns against deforming the Qur'an to suit lusts. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7888-7997 | high | The narrator says a false interpreter of scripture is such a fly, and his fancy is the pool on which straws float. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7888-7997 | high | Wisdom and the subtle mind are described as vast or shoreless oceans; bodies drift like basins or bowls on water and sink when full. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7888-7997 | high | The soul is described as inwardly full yet outwardly parched; colors depend on light, inward tints come from God's sunrise, eye-light derives from heart-light, and heart-light comes from God. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7999-8095 | high | Light, color, joy, and hidden things are said to be known through their converses; God has no converse, and God distinguishes Moses and the Mount. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8097-8210 | high | The text compares trusting a foe to Pharaoh listening to Haman and Nimrod trusting Satan, and warns that a seeming friend may lay a trap and conceal poison. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8097-8210 | medium | A prayer asks God, knower of secrets and pardoner of sin, not to crush the servant, not to unleash lions, and not to make pleasant waters burn like fire. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8097-8210 | high | Solomon camps in the field; birds flock around him in homage, discover he speaks their language and knows their secrets, and speak articulately. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8097-8210 | high | The hoopoe states that from its perch it looks down and sees hidden water under the ground, including location, depth, qualities, and source material. | record |
| Sufi | The Mesnevi | FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II.; lines 813-935 | high | On a Friday morning the Seyyid weeps and says his master has passed from the tabernacle of dust to the abode of sincerity; the time is later found to match Bahā Veled’s death. | record |
| Sufi | The Mesnevi | FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II.; lines 813-935 | high | After forty days of mourning, the Seyyid says Jelāl, his master’s son and successor, is alone and wants to see him, and that he must deliver his teacher’s entrusted trust. | record |
| Sufi | The Mesnevi | FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II.; lines 813-935 | high | The Seyyid tells the Sheykhu-’l-Islām he will be assassinated by emissaries of the Old Man of the Mountain on the tenth of the next Ramazān while going to a hot-bath, and tells him to repent. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8212-8311 | medium | The text says a person may detect snares in lusts unless divine decree causes him to fall; by divine decree reason may cease to see clearly. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8212-8311 | high | Adam, called the Father of Mankind and first nomenclator, is said to possess knowledge and to know the names of all things from first to last. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8313-8423 | medium | The hare says fear has made him unable to move, pale, weak, and nearly speechless; he also says the face's color indicates the heart's state. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8425-8533 | medium | The narrator addresses a tyrant, saying that perceived injustice reveals the tyrant’s own deeds and that attacking evil in this way is an attack on oneself, like the lion’s error. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8425-8533 | high | The narrator compares biased judgment to colored spectacles or glass, says believers see by the light of God, and urges the sinner to drown inner hell-fire in holy light. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8535-8646 | medium | The speaker says, “God’s grace did all,” asks what a hare could accomplish without Him, and says God gave “light from heaven.” | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8535-8646 | medium | The passage warns that great prosperity does not last, calls worldly life temporary, and urges forsaking earthly rest so the soul may enjoy heaven's cup. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8535-8646 | high | Under “The Greater (Spiritual) Warfare,” the speaker says the external foe has been killed but “a worse than he remains” within. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8535-8646 | medium | An ambassador from Caesar comes to ‘Umer asking for the Caliph's palace; the people answer that the Caliph has no palace, that his enlightened mind is his pavilion, and that his home is like a hut. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8535-8646 | high | The passage says cleansing the heart from passions reveals a court or presence; Ahmed's cleansed heart sees God's countenance, and a heart-window toward heaven sees a ray from the Sun of Righteousness. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8648-8751 | high | The ambassador hears wise words, seeks ‘Umer with increased zeal, loses horse and chest, wanders, and asks how such an invisible man can exist. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8648-8751 | high | The ambassador approaches, trembles with awe, feels love and dread together, recalls fearlessness before princes, lions, and battle, and notes that weaponless ‘Umer inspires a non-mortal fear. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8753-8855 | medium | Human hesitation is attributed to divine enigmas; choice comes through an inward voice, and the heart may receive inspiration if doubt is cleared from the mind's ear. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8753-8855 | high | The soul's ear and eye are distinguished from sensory organs; love of God and eyes of faith opened in the heart are linked to the discussion of compulsion. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8753-8855 | medium | The passage states that human deeds exist, arise through God's act, and are sequels of divine agencies; reason cannot always comprehend letter and spirit together, while God comprehends all. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8753-8855 | high | Satan explains his act by saying God tempted him; Adam admits sin against himself, keeps Satan's act secret through shame, and God says Adam's repentance and shame were divinely created. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8857-8976 | high | ‘Umer gives up judgment and rests on soul; Abū-Jahl is described as strong in sense and reason but ignorant in soul, while soul-enlightenment cannot be silenced by school logic. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8857-8976 | high | Taking refuge in the Qur’an is linked to the spirit of Muhammed; the Qur’an is called the essence of prophets, who are compared to whales in the ocean of God’s might. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8857-8976 | medium | The tale “The Merchant and the Parrot” begins: a merchant owns a parrot, described as the wisest bird in town, confined in a cage. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8978-9093 | high | The parrot asks the merchant to tell other parrots that he is confined in a cell, sends love and best wishes, seeks wise advice, and asks why he is caged while they sit on trees and frequent forests. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8978-9093 | high | The passage compares the tongue to flint and steel and words to fiery sparks, warning that rash speech among vulnerable hearers can set an assembly or world ablaze. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8978-9093 | high | The passage counsels sweet speech and patience, says patient people mount to heaven’s dome, contrasts impatience with coming wrath, and warns against rashness even when brave. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9095-9208 | high | The speaker warns that a Nimrod is within the addressee; one should not approach fire unless aspiring to Abraham. Abraham brings a red rose from fire; a diver finds pearls; a saint turns earth to gold while a sinner reverses value. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9095-9208 | high | Pharaoh’s magicians contend against Moses, then recognize his superiority. Moses tells them to cast down their wands first and show their tricks. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9095-9208 | high | The perfect man is free to eat and speak; the imperfect person should not speak. The imperfect person is an ear, while the perfect man is a tongue. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9095-9208 | medium | The addressee is urged to adopt the dervish frock and weep. Adam was saved from blame by tears, came down from paradise to the lower world to weep, and his descendants should seek God’s pardon with burning heart and moist eyes. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9095-9208 | medium | The addressee is told to empty the stomach of greedy desire for bread, find the heart filled with love for God, and wean the infant soul from the gross milk of greed. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9095-9208 | high | An honestly earned morsel imparts wisdom, softness, and warmth; a harmful morsel brings heartburning and hate. A morsel is a seed whose fruit is thought and a sea that brings pearls. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9210-9302 | high | A spoken word is compared to an arrow that cannot be recalled; an opened outlet cannot be stopped; acts may produce unforeseen consequences. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9210-9302 | medium | A saint receives powers from God, can avert a flying bolt, and God can shut the door between cause and consequence; annulment and forgetfulness are cited. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9210-9302 | high | Forgetfulness can blind a person; the Prophet is invoked; earthly lords rule bodies, while enlightened saints rule hearts. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9304-9391 | high | The tongue is called a fire, cornstack, treasure, plague, decoying whistle, darkness to men, and guide and companion to saints. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9304-9391 | medium | The passage says God is beyond praise, tears become a briny lake for a lost idol, and the Parrot or wise bird is an interpreter and reader of thoughts and secrets; events are ordained by Him. | record |
| Sufi | The Mesnevi | FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II.; lines 937-987 | medium | The servant watches through a chink as the Seyyid performs ablution, arranges his dress, lies on his couch, and calls angels, saints, and heavens to receive back secrets entrusted to him. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9505-9609 | high | “Our merchant the parrot cast out from his cage. / The parrot flew up” | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9505-9609 | medium | The merchant marvels at the flying bird and asks it to explain the other bird’s game or trick. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9505-9609 | medium | The narration returns to the merchant’s lament and gives maxims about a drowning person’s struggle, exertion until the last breath, and the king at the window. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9505-9609 | high | The passage gives moral images of grain, flower, beauty, and seed; urges refuge in God’s mercy; and cites sea, fire, Nimrod’s gnat, and John’s mountain refuge. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9611-9718 | high | “From tyranny’s chains, now, through thee, have I flown.” He gives the merchant advice and flies away saying goodbye. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9611-9718 | high | When the body sees crowds professing love for it, it loses self-control and does not reflect on others ruined by sin. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9611-9718 | medium | “The flesh, with praise pampered, a Pharaoh becomes. / The flesh, mortified, due submission assumes.” | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9611-9718 | high | The speaker says words are lies without divine grace, asks God’s grace to sustain human beings, and says God has granted sound judgment. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9720-9766 | medium | The listener is told to consider spring and autumn within the self and to keep the heart green, yielding fruits of righteousness and purity. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9769-9874 | high | God taught Adam the true names and imparted them through Adam; the passage compares receiving from source and vessel using jar, gourd, brook, and pitcher. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9876-9981 | medium | The world is described as a thorn-eating camel; Ahmed mounts it, and the camel bears a vase of rose from which rosebuds sprout, though its tastes incline toward camel-thorn, sand, and wilderness. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9876-9981 | medium | Ahmed is called a tender companion who says, “Speak to me, O Humayra”; Humayra is explained as a woman’s name used here for the Soul, which is above sex, accident, mood, and ordinary bodily life. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9876-9981 | medium | Ahmed calls to Bilal to lift his harmonious voice and put forth the breath infused into his heart; that breath is linked to Adam losing consciousness and the hosts of heaven feeling helplessness. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9876-9981 | medium | The passage distinguishes fault as seen by ignorant creatures from divine wisdom, compares one fault among many truths to a stick supporting flowers, says both are weighed in equal scales, and cites saints on the balance of pure bodies and souls. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 990-1126 | medium | The passage says God one day appeared visibly to Jelāl, and he fainted; after regaining consciousness, he heard a voice from heaven. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9983-10088 | high | Mustafà goes to a burial ground for a friend's funeral, helps fill in the grave, and the act is described as planting a living seed; burial-ground trees are emblems with prayerlike boughs and speaking leaves and twigs. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9983-10088 | high | Aisha says she wore the Prophet's plaid; the Prophet replies that this plaid made the shower visible to her and that the shower was mercy, not raindrops from ordinary clouds. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9983-10088 | high | The passage contrasts nourishing rain and destructive rain, spring and autumn showers, then compares saints' words to vernal breeze and spring rain that open flowers and raise harvests in pious hearts. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10072-10148 | medium | The fable summary says Tereus marries Progne, loves and ravishes Philomela, cuts out her tongue, confines her in a forest stronghold, and Philomela sends Progne a woven cloth telling her story. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10277-10351 | medium | “in grief there is extreme ingenuity, and inventive skill arises in misfortunes.” | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH.; lines 10726-10814 | high | He swears by the rites of the triple-formed goddess, the deity in the grove, an all-seeing divine sire, his adventures, and dangers; after she believes him, he receives enchanted herbs and learns their use. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 11208-11323 | medium | Bare feet are described as requisite for the due performance of magic rites, sometimes with only one foot unshod. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11816-11893 | medium | Women using these herbs in pretended enchantments are said to have inspired stories of Thessalian witches able to bring down the moon, likely because they invoked Night and Moon in magical operations. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 12340-12383 | high | Oedipus, son of Laius, solved the Sphinx's riddle; the Sphinx, child of Typhon and Echidna, haunted a mountain near Thebes, then threw itself from a rock, and had a woman's face, bird wings, and lion extremities. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 12340-12383 | medium | Themis had a very ancient oracle in Boeotia. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1622-1709 | medium | Themis responds: “Depart from my temple, and cover your heads, and loosen the garments girt around you, and throw behind your backs the bones of your great mother.” | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1992-2095 | medium | The note says early medical art concerned medicinal herbs and simples, and that Apollo or the Sun could be allegorically named discoverer of healing art because solar heat nourishes vegetation. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2496-2600 | medium | Ancient writers identify Argus as son of Arestor; some make him fourth king of Argos; his hundred eyes are explained by wisdom and penetration, and Io was likely placed under his careful watch. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I. / BOOK II.; lines 250-281 | medium | Æsculapius is cut from Coronis's womb and carried to Chiron's cave; Ocyrrhoë, Chiron's daughter, is changed into a mare while prophesying; Chiron invokes Apollo in vain because Apollo is tending oxen in Elis as a shepherd. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | INTRODUCTION. / BOOK I. / BOOK II. / BOOK III.; lines 284-310 | medium | Jupiter and Juno ask Tiresias, who has been of both sexes, to judge a question; he favors Jupiter, Juno blinds him, and Jupiter grants prophecy as recompense. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / BOOK THE SECOND. / EXPLANATION. / EXPLANATION.; lines 3556-3606 | medium | A prattling crow follows, asks the reason for the journey, and says the errand is fruitless, warning him not to despise her voice’s presages. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3919-4011 | high | The Centaurs are described as half-human, half-horse monsters; Chiron is described as learned in medicines, music, astronomy, and as teacher of Æsculapius, Hercules, Jason, and other heroes. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5030-5135 | high | Jupiter and Juno dispute about sexual pleasure and consult Tiresias, who had been transformed from man to woman and back after striking mating serpents. Tiresias sides with Jupiter, and Juno blinds him. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5030-5135 | medium | Tiresias is famed for unerring answers. Liriope, encircled and violated by Cephisus's waters, gives birth to Narcissus. Asked whether Narcissus will reach old age, Tiresias answers that he will if he never recognizes himself; later events confirm the prophecy. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5506-5562 | medium | Acoetes identifies himself as from Mæonia, of humble parentage, and says his poor fisherman father left him the fishing trade and the streams as patrimony. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9428-9441 | medium | Footnote 30 identifies the Hecatean herb as aconite or wolfsbane, says Hecate was Medea’s mother, and says Hecate first sought after and taught the properties of poisonous herbs. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / BOOK THE SIXTH. / EXPLANATION.; lines 9444-9536 | medium | Tournemine explains the story through Attic aborigines, Pelasgian navigation and piracy, Cecrops from Saïs, the teaching of agriculture and olive cultivation, Minerva's worship and patronage, a fable where Minerva overcomes Neptune, and a ship/horse ambiguity in an ancient language. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10178-10207 | medium | Diodorus Siculus is cited for Glaucus appearing to the storm-tossed Argonauts; Apollonius Rhodius for his prophecy about Hercules, Castor, and Pollux becoming gods; and another tradition says he alone escaped unwounded in Jason’s battle with the Tyrrhenians. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE FOURTEENTH. / EXPLANATION.; lines 10312-10415 | medium | Circe is described through several genealogies and as generally viewed as a sorceress because she knew simples and mixed poisonous draughts. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10620-10708 | high | Certain ancient women are described as uttering obscure sentences in a frenzied enthusiasm, which credulous consultants treated as predictions. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10620-10708 | medium | Virgil and Ovid are said to represent Aeneas as going to the Cumaean Sibyl's cave to learn the success of future wars. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10620-10708 | medium | Ancient writers are said to report that an aged woman offered Sibylline books to Tarquinius, burned books after refusals, and finally sold the remaining books for the original price; Pliny and Solinus give a variant with three original books and two destroyed. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10710-10786 | medium | The Sibylline books of Tarquinius Superbus were said to be destroyed in the Capitol fire; Romans collected Sibylline oracles from various regions; portions were rejected or deposited under Apollo Palatinus; later examination and burning are reported. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10710-10786 | medium | St. Jerome is reported as asserting that prophecy was a reward to the Sibyls for chastity; the translator comments skeptically on this assertion. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10886-10985 | medium | Æolus is described as son of Hippotas, ruler of the islands called Æoliæ/Lipari, hospitable to shipwrecked strangers, a warner about shoals, and an observer of volcanic smoke to study winds. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10886-10985 | high | The Cyllenian peace-bearer gives Ulysses a white flower called Moly by the gods, supported by a black root. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11033-11116 | high | Ulysses remains at Circe's luxurious court, reflects on his degraded state, resolves to leave; moly typifies wisdom, companions changed into swine represent sensual degradation, and wolves, lions, and horses represent brute propensities. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12144-12220 | high | Pythagoras is introduced as a Samian exile who fled tyranny, mentally converses with the gods, and sees with the eyes of his mind what nature refused to human vision. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12222-12301 | high | The speaker claims divine prompting, announces Delphic warnings and hidden revelations, and imagines ranging among stars, clouds, and Atlas’s shoulders to view human minds and fate. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12222-12301 | medium | The speaker claims divine prompting, announces Delphic warnings and hidden revelations, and imagines ranging among stars, clouds, and Atlas’s shoulders to view human minds and fate. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12303-12387 | medium | The speaker says he is borne over the ocean and states that nothing remains in the same state; all things flow onward, time glides like a river, and moments are renewed. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION.; lines 12944-13014 | high | The nymphs and son of the Amazon are astonished, like the Etrurian ploughman who saw a clod move by itself, become human, speak destiny, and become known as Tages, first teacher of Etruscan divination. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13102-13196 | high | Numa is said to consult Egeria in the Arician grove about laws; the passage compares this with Zamolxis, Minos, Lycurgus, and Moses attributing laws to supernatural or divine sources. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13102-13196 | medium | Romans seek Egeria in the grove of Aricia, find a fountain, circulate a transformation story, and St. Augustin links Numa’s use of the waters to hydromancy. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13198-13289 | medium | Etrurians practice divination by entrails and bird flight; the practice spreads through Italy; Tages is described as its first teacher, an author of treatises, a son of the earth, and one said to have sprung from the earth in Etruria. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13610-13702 | medium | Jove tells Cytherea that Fate's decrees cannot be changed and describes an enduring register of future events and destinies kept in the abode of the three sisters. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3188-3238 | low | “When Themis, foreseeing the future, had said these words with prophetic voice, the Gods above murmured in varying discourse” | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK XII. / BOOK XIII. / BOOK XIV. / BOOK XV.; lines 395-408 | high | Numa attends Pythagoras’s lectures on the changes that all matter is eternally undergoing. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5127-5208 | medium | Sabæa/Saba, now Yemen, was famed for myrrh, frankincense, and spices; in Scripture it is Sheba, whose queen sought Solomon's wisdom. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE ELEVENTH. / EXPLANATION.; lines 5878-5963 | high | Ancient mythologists explain the serpent changed into stone for insulting Orpheus’ head as a malicious critic of Orpheus; Philostratus reports Orpheus’ head preserved in Apollo’s temple at Lesbos and giving an oracle from a cave. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE ELEVENTH. / EXPLANATION.; lines 5878-5963 | high | Bacchus travels with Satyrs and Bacchanals while Silenus is absent; Phrygian rustics take the garland-bound, wine-staggering Silenus to Midas, who recognizes him and hosts a festival for ten days and nights. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6594-6687 | high | The explanation says Thetis's beauty led gods to contend for her hand but yield to destiny; Hyginus says Prometheus knew the oracle and exchanged it with Jupiter for deliverance from the eagle, after which Jupiter sent Hercules to Mount Caucasus; Discord's golden apple at the marriage led to the Trojan war. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7293-7322 | medium | Priam repudiates Arisbe to marry Hecuba; Æsacus sees Hecuba pregnant and predicts that her progeny will cause a bloody war ending in Troy's destruction; the infant is exposed on Mount Ida when born. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH.; lines 7325-7421 | medium | The brass house of Fame is always open and resounding; a crowd and a thousand rumors, false mixed with true, circulate there, each narrator adding to what was heard. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 7789-7876 | medium | Rhœtus kills Evagrus with glowing flames after Evagrus protests Corythus' death; Dryas wounds Rhœtus with a burnt stake; several figures flee; Astylos tells Nessus he is reserved for Hercules' bow; Dryas kills additional named figures. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 7789-7876 | medium | Demoleon hurls a broken pine at Theseus; Theseus withdraws through Pallas' warning; the tree kills Crantor, who had been given as a pledge and confirmation of peace. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 8063-8156 | low | Footnote 43 identifies Mopsus as a prophet and one of the Lapithae. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK XV. / BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION.; lines 814-896 | medium | A partridge watches from a holm-oak and delights in the burial; it is a newly made bird and a reproach to Daedalus. The passage says Daedalus's sister entrusted her young son to him, and the boy invented the saw by imitating fish backbones. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8624-8692 | medium | 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 8694-8768 | medium | The speaker says Diomedes trusts him, that he voluntarily entered night danger, killed Dolon after forcing him to disclose Trojan plans, then killed Rhesus and his attendants and returned in a captured chariot. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8694-8768 | medium | The speaker calls Achilles' arms heavenly gifts and says Ajax will not understand the shield engravings: ocean, earth, stars, heavens, Pleiades, Hyades, the Bear, cities, and Orion's blazing sword. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8770-8858 | high | Ulysses says Ajax has strength without intelligence, while he has care for the future; he compares mind over hands to a bark's guide over a rower and a general over a soldier. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8965-9091 | medium | Helenus is skilled in prophecy; after being captured by Diomedes and Ulysses, his life is saved; he marries Andromache and later succeeds to part of Chaonia. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION.; lines 9133-9233 | medium | The Polydorus story is said to appear in the Aeneid and Hyginus; Priam sends Polydorus to Polymnestor, Ilione substitutes Deiphylus, Polymnestor unknowingly kills Deiphylus, Polydorus hears an oracle, learns the secret, and blinds Polymnestor. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9677-9769 | medium | Silius Italicus says two pigeons flew from Egyptian Thebes: one went to Libya and led to the oracle of Jupiter Ammon, while the other settled on an oak in Chaonia and indicated that heaven willed an oracle there. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9771-9861 | medium | The Dodona oracle became famous; priests kept consultants at a distance from the dark shrine recess and delivered ambiguous responses. | record |
| Buddhist | More Jataka Tales | THE OTTERS AND THE WOLF / HOW THE MONKEY SAVED HIS TROOP / THE HAWKS AND THEIR FRIENDS / THE BRAVE LITTLE BOWMAN; lines 1000-1096 | medium | The passage introduces a little crooked-backed man called the wise little bowman because he uses bow and arrow very well and thinks the king would dismiss him because of his size. | record |
| Buddhist | More Jataka Tales | HOW THE MONKEY SAVED HIS TROOP / THE HAWKS AND THEIR FRIENDS / THE BRAVE LITTLE BOWMAN / THE FOOLHARDY WOLF; lines 1098-1170 | high | The wolf grows bigger and stronger from fine meat, becomes proud, and says he will kill an elephant for himself rather than live on another's food. | record |
| Buddhist | More Jataka Tales | HOW THE MONKEY SAVED HIS TROOP / THE HAWKS AND THEIR FRIENDS / THE BRAVE LITTLE BOWMAN / THE FOOLHARDY WOLF; lines 1098-1170 | high | Day after day the wolf scouts prey, returns to the den, speaks the summons, and the lion kills the animal and shares meat with the wolf. | record |
| Buddhist | More Jataka Tales | HOW THE MONKEY SAVED HIS TROOP / THE HAWKS AND THEIR FRIENDS / THE BRAVE LITTLE BOWMAN / THE FOOLHARDY WOLF; lines 1098-1170 | high | The wolf asks to lie in the den while the lion scouts and summons him to an elephant; the lion warns that only lions can kill elephants, but the wolf refuses to yield and the lion allows him to try. | record |
| Buddhist | More Jataka Tales | THE HAWKS AND THEIR FRIENDS / THE BRAVE LITTLE BOWMAN / THE FOOLHARDY WOLF / THE STOLEN PLOW; lines 1172-1239 | high | In court, the village trader asks, “If birds cannot carry off boys, can mice eat plows?” and explains that if mice can eat plows, then birds can carry off boys. | record |
| Buddhist | More Jataka Tales | THE BRAVE LITTLE BOWMAN / THE FOOLHARDY WOLF / THE STOLEN PLOW / THE LION IN BAD COMPANY; lines 1241-1305 | high | The young Lion had been told by his father and mother not to make friends with wolves, but accepts this Wolf after the Wolf calls him "Great Lion." | record |
| Buddhist | More Jataka Tales | XV THE FOOLHARDY WOLF / XVI THE STOLEN PLOW / XVII THE LION IN BAD COMPANY / XVIII THE WISE GOAT AND THE WOLF; lines 127-164 | medium | The contents list includes eighteen titles: The Girl Monkey and the String of Pearls; The Three Fishes; The Tricky Wolf and the Rats; The Woodpecker, Turtle, and Deer; The Golden Goose; The Stupid Monkeys; The Cunning Wolf; The Penny-Wise Monkey; The Red-Bud Tree; The Woodpecker and the Lion; The Otters and the Wolf; How the Monkey Saved His Troop; The Hawks and Their Friends; The Brave Little Bowman; The Foolhardy Wolf; The Stolen Plow; The Lion in Bad Company; The Wise Goat and the Wolf. | record |
| Buddhist | More Jataka Tales | THE STOLEN PLOW / THE LION IN BAD COMPANY / XVIII / THE WISE GOAT AND THE WOLF; lines 1308-1379 | high | Many wild goats live in a cave in a hill; a wolf and his mate live nearby, eat goats, and fail to catch the one goat wiser than the others. | record |
| Buddhist | More Jataka Tales | XVIII / THE WISE GOAT AND THE WOLF / PRINCE WICKED AND THE GRATEFUL ANIMALS / BEAUTY AND BROWNIE; lines 1582-1626 | high | The father says he, the mother, and older deer will stay in the forest, while Beauty and Brownie must lead their herds to the high hills until the crops are cut. | record |
| Buddhist | More Jataka Tales | THE WISE GOAT AND THE WOLF / PRINCE WICKED AND THE GRATEFUL ANIMALS / BEAUTY AND BROWNIE / THE ELEPHANT AND THE DOG; lines 1628-1695 | medium | The king sends his chief servant to investigate; the servant finds nothing wrong with the elephant's body, asks if he has lost a playmate, and later reports that the elephant is lonely without the dog. | record |
| Buddhist | More Jataka Tales | XIX PRINCE WICKED AND THE GRATEFUL ANIMALS / XX BEAUTY AND BROWNIE / XXI THE ELEPHANT AND THE DOG / THE GIRL MONKEY AND THE STRING OF PEARLS; lines 166-262 | high | The chief guard reasons that the pearls were lost in the garden, the gates were strongly guarded, and many monkeys were present, so perhaps a Girl Monkey took them. | record |
| Buddhist | More Jataka Tales | XX BEAUTY AND BROWNIE / XXI THE ELEPHANT AND THE DOG / THE GIRL MONKEY AND THE STRING OF PEARLS / THE THREE FISHES; lines 264-305 | high | Very-Thoughtful says there is danger because fishermen come to catch fish with nets and lines, and urges the others to go back to the wild country. | record |
| Buddhist | More Jataka Tales | XX BEAUTY AND BROWNIE / XXI THE ELEPHANT AND THE DOG / THE GIRL MONKEY AND THE STRING OF PEARLS / THE THREE FISHES; lines 264-305 | high | “I must save them,” said Very-Thoughtful. | record |
| Buddhist | More Jataka Tales | XXI THE ELEPHANT AND THE DOG / THE GIRL MONKEY AND THE STRING OF PEARLS / THE THREE FISHES / THE TRICKY WOLF AND THE RATS; lines 307-358 | high | The rats notice fewer rats each night and ask the Chief Rat what is wrong; he is not sure but suspects the wolf. | record |
| Buddhist | More Jataka Tales | THE GIRL MONKEY AND THE STRING OF PEARLS / THE THREE FISHES / THE TRICKY WOLF AND THE RATS / THE WOODPECKER, TURTLE, AND DEER; lines 360-453 | medium | The Woodpecker and Turtle come to help; the Woodpecker tells the Turtle to gnaw the leather trap while she keeps the hunter away. | record |
| Buddhist | More Jataka Tales | THE THREE FISHES / THE TRICKY WOLF AND THE RATS / THE WOODPECKER, TURTLE, AND DEER / THE GOLDEN GOOSE; lines 455-503 | high | The mother suggests taking all the feathers next time because the goose may stop coming; the daughters refuse, saying it will hurt the goose. | record |
| Buddhist | More Jataka Tales | THE THREE FISHES / THE TRICKY WOLF AND THE RATS / THE WOODPECKER, TURTLE, AND DEER / THE GOLDEN GOOSE; lines 455-503 | medium | The mother suggests taking all the feathers next time because the goose may stop coming; the daughters refuse, saying it will hurt the goose. | record |
| Buddhist | More Jataka Tales | THE TRICKY WOLF AND THE RATS / THE WOODPECKER, TURTLE, AND DEER / THE GOLDEN GOOSE / THE STUPID MONKEYS; lines 505-550 | high | "Oh, yes!" said the Chief of the Monkeys. "We shall be glad to do that." | record |
| Buddhist | More Jataka Tales | THE TRICKY WOLF AND THE RATS / THE WOODPECKER, TURTLE, AND DEER / THE GOLDEN GOOSE / THE STUPID MONKEYS; lines 505-550 | medium | When the monkeys ask how to know each tree has enough water, the chief says to pull up each young tree, look at root length, and water long-rooted trees more than short-rooted ones. | record |
| Buddhist | More Jataka Tales | THE WOODPECKER, TURTLE, AND DEER / THE GOLDEN GOOSE / THE STUPID MONKEYS / THE CUNNING WOLF; lines 552-594 | high | "That man is playing a trick on us, I believe," said the King of the Wolves; he tells the others to stay while he tests whether the man is dead or pretending. | record |
| Buddhist | More Jataka Tales | THE WOODPECKER, TURTLE, AND DEER / THE GOLDEN GOOSE / THE STUPID MONKEYS / THE CUNNING WOLF; lines 552-594 | high | The man tells his friends that he tried to get meat by tricking the animals, "but the cunning Wolf played a better trick on me." | record |
| Buddhist | More Jataka Tales | THE GOLDEN GOOSE / THE STUPID MONKEYS / THE CUNNING WOLF / THE PENNY-WISE MONKEY; lines 596-622 | high | When one pea falls to the ground, the monkey drops all the peas in his hands to search for the lost one and cannot find it. | record |
| Buddhist | More Jataka Tales | THE GOLDEN GOOSE / THE STUPID MONKEYS / THE CUNNING WOLF / THE PENNY-WISE MONKEY; lines 596-622 | high | The king watches the monkey and decides not to be like the foolish monkey who lost much to gain a little. | record |
| Buddhist | More Jataka Tales | THE GOLDEN GOOSE / THE STUPID MONKEYS / THE CUNNING WOLF / THE PENNY-WISE MONKEY; lines 596-622 | medium | A king of a large and rich country gathers an army to take a faraway little country, marches all morning, and camps in the forest. | record |
| Buddhist | More Jataka Tales | THE STUPID MONKEYS / THE CUNNING WOLF / THE PENNY-WISE MONKEY / THE RED-BUD TREE; lines 624-671 | high | The princes report conflicting descriptions of the tree: dead-looking and bare, red-budded, green-leaved, or covered in bean-pods. | record |
| Buddhist | More Jataka Tales | THE STUPID MONKEYS / THE CUNNING WOLF / THE PENNY-WISE MONKEY / THE RED-BUD TREE; lines 624-671 | medium | The princes report conflicting descriptions of the tree: dead-looking and bare, red-budded, green-leaved, or covered in bean-pods. | record |
| Buddhist | More Jataka Tales | THE CUNNING WOLF / THE PENNY-WISE MONKEY / THE RED-BUD TREE / THE WOODPECKER AND THE LION; lines 673-720 | high | The Woodpecker lands on a nearby tree branch, asks what ails the Lion, and says she fears entering his mouth because he might eat her. | record |
| Buddhist | More Jataka Tales | THE CUNNING WOLF / THE PENNY-WISE MONKEY / THE RED-BUD TREE / THE WOODPECKER AND THE LION; lines 673-720 | medium | Later in the summer the Woodpecker asks the Lion to do something for her; the Lion refuses and says that letting her go when she was in his mouth is all she can expect. | 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 | high | The Chief says, “Do not fear; I will save you,” and the monkeys are comforted because he has helped them before. | record |
| Buddhist | More Jataka Tales | THE WOODPECKER AND THE LION / THE OTTERS AND THE WOLF / HOW THE MONKEY SAVED HIS TROOP / THE HAWKS AND THEIR FRIENDS; lines 867-998 | medium | The Mother Hawk asks about nearby friends and tells the Father Hawk to make friends with the Kingfisher, Lion, and Turtle so they can receive help in danger or trouble. | record |
| Sufi | Mystics and Saints of Islam | III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI; lines 1018-1106 | high | Rabia remains immured in her house; when her servant urges outward contemplation of God's works, she directs the servant to inward contemplation of God's work in the self. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV; lines 1132-1217 | high | A majestic stranger appears in the royal assembly, visible to Ibrahim alone, calls the palace an inn because generations die and depart, identifies himself as Khizr, tells Ibrahim to awake, and disappears. | record |
| Sufi | Mystics and Saints of Islam | XV. SHARANI, THE EGYPTIAN 164 / XVI. MULLAH SHAH 174 / APPENDIX I. MOHAMMEDAN CONVERSIONS 192 / PREFACE; lines 119-197 | medium | “God is the Light of the heavens and the earth”; the verse compares this light to a niche, lamp, glass like a star, a blessed olive tree, oil, fire, and “light upon light.” | record |
| Sufi | Mystics and Saints of Islam | CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV; lines 1219-1298 | high | Ibrahim tells a groaning dervish that the position of dervish can be bought, and that he bought it at the price of royalty and considers it a good bargain. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV; lines 1219-1298 | medium | Ibrahim works for hire to buy provisions for companions, returns late after devotions, finds them asleep after they deliberately ate without him, and cooks for them because he thinks they may have gone to bed hungry. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV; lines 1300-1396 | high | A sinful man asks Ibrahim for counsel; Ibrahim gives six rules involving God's food, kingdom, sight, Azrael, Munkir and Nakir, and Judgment Day, leading the man to repent. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV; lines 1300-1396 | medium | Ibrahim, guarding an orchard, brings bitter pomegranates because he has not eaten the fruit; the owner recognizes his austerity, and Ibrahim departs. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV; lines 1300-1396 | high | A horseman asks for dwellings; Ibrahim points to the cemetery, is attacked, then explains that the cemetery grows more populated while the town declines. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V; lines 1399-1483 | high | While climbing a wall to see a girl he loved, Fudhayl hears: "Is not the time yet come unto those who believe that their hearts should humbly submit to the admonition of God?" He replies that the time has come. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V; lines 1399-1483 | high | Harun asks Fazl to take him to a man who can help him rise from moral torpor; Sofyan's deferential response leads Harun to say he is not the man sought. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V; lines 1399-1483 | high | Fudhayl counsels Harun by citing Abbas's request to the Prophet, the Prophet's answer about ruling oneself, and Omar son of Abd al Aziz's statement that the Caliphate is a calamity. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V; lines 1485-1557 | high | Fudhayl warns Harun about hell, the Day of Judgment, fear of the Most High, and interrogation on the Day of Resurrection; Harun weeps. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V; lines 1485-1557 | high | Fudhayl answers Harun's remark about self-abnegation by saying he renounces this world while Harun renounces the next, which endures forever. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V; lines 1485-1557 | high | The passage describes Fudhayl's austerity but states that he preferred interior virtue and purity of intention to outward observances, and valued obedience to a spiritual superior. | record |
| Sufi | Mystics and Saints of Islam | RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1560-1654 | high | Bayazid says he learned too late the importance of serving his mother; one freezing night he fetched water for her, waited while she slept until the water froze and the jug handle stuck to his hand, and says the Lord then revealed what he wanted to know. | record |
| Sufi | Mystics and Saints of Islam | RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1560-1654 | medium | After thinking he is the greatest Sufi, Bayazid sits in the desert of Khorassan for three days and nights until a camel rider arrives, warns him to curb his heart and not forget the road, and departs. | record |
| Sufi | Mystics and Saints of Islam | RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1560-1654 | high | In a burial-ground, a young man playing guitar strikes Bayazid with it, breaking it and wounding him; Bayazid sends sweetmeats and gold so the man can replace the guitar and have no rancour, and the young man repents. | record |
| Sufi | Mystics and Saints of Islam | RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1560-1654 | medium | A prayer companion asks Bayazid how he obtains provision without asking or working; Bayazid says it is unlawful to pray with one who does not know who bestows daily bread. | record |
| Sufi | Mystics and Saints of Islam | RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1656-1756 | medium | Bayazid's sayings include love of God above paradises, reliance on pious acts as spiritually dangerous, signs of the Lord's beloved as liberality like sea, kindness like sun, humility like earth, and wisdom received directly from the Lord. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 1758-1847 | medium | Zu'n Nun sees a lovely maiden on a palace roof by a river; she says he is neither mad, religious, nor initiated because he was distracted from God, then disappears, and he recognizes her as an angel. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 1849-1945 | high | Schakran grieves that he was not chosen as the saint's successor; in sleep he hears a voice saying divine favor is a free gift and that an erring servant has been called to repentance; Schakran repents his ambition. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 1849-1945 | high | A disciple of Zu'n Nun, after forty pilgrimages and forty years of devotion without revelation, asks for a cure. Zu'n Nun tells him to omit prayers, eat, and sleep; the disciple prays anyway, eats, sleeps, and dreams of the Prophet conveying the Friend's encouragement and promise. | record |
| Sufi | Mystics and Saints of Islam | APPENDIX I. MOHAMMEDAN CONVERSIONS 192 / PREFACE / CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM; lines 200-245 | medium | The moral law proclaimed by Moses is said to agree with present moral law, and the moral precepts of Buddha and Confucius are said to agree with those of the Gospel. | 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 2040-2134 | medium | Abd Allah Khafif and Shibli praise Hallaj's possession of truth or shared path; others reproach him for revealing mysteries of truth to the vulgar herd. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 2136-2245 | high | Mansur tells his son to pursue the study of truth, described as worth more than what men and Jinn can produce. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 2330-2406 | high | Hasan avoids praying with Habib because of faulty pronunciation; in a dream the Lord says prayer with Habib would have surpassed Hasan's other prayers because Habib's heart feels rightly. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 2330-2406 | medium | Hasan hides in Habib's hermitage from Hejjaj's agents; Habib truthfully says Hasan is inside, the agents fail to find him, and Habib explains that truthfulness and prayer protected Hasan. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 2330-2406 | high | Habib contrasts heart purification with Hasan's writing; Attar comments that knowledge is higher than miracles and cites Solomon's knowledge of bird language and obedience to Mosaic law. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 2330-2406 | high | Habib weeps when the Qur'an is read; when told he does not understand Arabic, he answers that his tongue is barbarian but his heart is Arab. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2409-2494 | high | Avicenna's father moves from Balkh to the Bokhara region; Avicenna is born there and by age ten has mastered the Koran and studied arithmetic and algebra. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2409-2494 | medium | In an autobiographical fragment, Avicenna says he prayed in the mosque when perplexed, studied by lamp at night, drank wine when tired, and often discovered solutions in sleep. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2409-2494 | high | Avicenna repeatedly reads Aristotle's Metaphysics without understanding it, buys Al Farabi's commentary after a friend's recommendation, immediately understands the work, and gives alms in gratitude to God. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2409-2494 | medium | The library is later destroyed by fire; Avicenna is left as sole depository of its knowledge, and some claim he set the fire so he alone would possess the contents. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2496-2579 | high | In the allegory, the narrator excursions with friends and meets an old man whose advanced age contrasts with his youthful ardour and unbent, unwithered appearance. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2496-2579 | high | In the allegory, the narrator excursions with friends and meets an old man whose advanced age contrasts with his youthful ardour and unbent, unwithered appearance. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2496-2579 | medium | The old man's discourse presents logic as judging the hidden by outward manifestation, revealing what nature conceals, and guiding toward freedom from earthly entanglements and sensual propensities. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2581-2665 | high | The old man counsels that the journey will be impeded and difficult, progress will be interrupted, and wholehearted effort weakens the companions while yielding to them causes defeat. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2667-2765 | high | The narrator explains that the allegory concerns the progress and development of the human soul, which is created for eternity; its union with the body aims at forming a spiritual and independent microcosm. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2767-2865 | medium | The poem says the soul remembers the protected park, weeps, approaches departure for the spiritual world, coos on a lofty pinnacle, and comes to knowledge of every mystery in the universe. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2767-2865 | medium | Avicenna describes God as the unique source of all that exists; divine influence acts on intelligences and angels, then souls, and the likeness of macrocosm and microcosm makes knowledge of God possible. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2867-2943 | medium | “Up from earth's centre through the Seventh Gate / I rose, and on the throne of Saturn sate ... But not the master-knot of human fate.” | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2867-2943 | medium | The kingdom of Form begins with four elements and develops through mineral, vegetable, and animal stages; pure intellect struggles with faculties symbolized by horns, passions, animals, watchman, and King. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 2946-3022 | medium | Ghazzali is described as a deep thinker, theologian, moralist, apologist of orthodoxy, advocate of Sufi mysticism, and a person whose life was dedicated to the defence of Islam. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3024-3106 | high | Ghazzali studied theology at Jorjan under Imam Abu Nasr Ismail; on the return to Tus, robbers took his possessions but returned his notebooks, saying his knowledge was not real if it could be so easily removed, causing him to memorize in the future. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3024-3106 | high | Muhammad Ibn Malikshah asked Ghazzali to come to Nishapur to help religious revival; after ten years he returned to teaching, contrasting his former fame-seeking teaching with later teaching for spiritual progress and praying for divine guidance and enlightenment. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3108-3198 | medium | Ghazzali is said to have authored ninety-nine works, some known in Latin and Hebrew, and to have influenced medieval Jewish students and thinkers. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3200-3291 | high | Man is described as composed of body and spiritual heart; the heart is the seat of knowledge of God and may be spiritually sound or diseased unto death. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3200-3291 | high | Reason’s proper work is to acknowledge inspiration and its own limits, then hand people over to prophets as blind people trust guides or the sick trust physicians. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3200-3291 | medium | A self-described Sufi says practice is no longer necessary; an Ismailian invokes an infallible Imam; a philosopher-like speaker treats inspiration as sagacity and science as his guide. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3200-3291 | high | The narrator calls Ghazzali a reformer, reports Macdonald’s comparison of him to Ritschl, and quotes his humility about preaching, ending with a revelation to Jesus about preaching to oneself first. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3293-3383 | medium | While contemporaries pursued metaphysical theories, Ghazzali laid stress on self-observation and self-knowledge, expressed by the saying that one who knows himself knows God. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3293-3383 | medium | Ghazzali says faith consists of patience and gratitude, both graces bestowed by God, and that there is no way to God except faith. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3386-3482 | medium | In the Valley of Knowledge, pilgrims progress according to capacity; the Sun of Knowledge illumines them proportionally, revealing God beneath appearances, though many go astray. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3484-3564 | high | Attar's annihilation allegory, noted as resembling Buddhistic nirvana, begins with butterflies desiring union with a candle-flame; the first only sees it from afar, and the second approaches closely enough to singe his wings, but both reports are judged inadequate. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER X / CHAPTER XI / CHAPTER XII. / STORY OF THE SHEIKH SANAAN.; lines 3635-3726 | high | The young Christian girl dreams of the Prophet, who tells her to follow the Sheikh, adopt his doctrine, and be pure as he is. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XII. / STORY OF THE SHEIKH SANAAN. / THE ANGEL GABRIEL AND THE INFIDEL. / THE CLAY OF WHICH MAN IS MADE.; lines 3761-3773 | high | The section is titled “The Clay of Which Man Is Made”; the Prophet drinks from a stream and finds it sweeter than rose-water. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XII. / STORY OF THE SHEIKH SANAAN. / THE ANGEL GABRIEL AND THE INFIDEL. / THE CLAY OF WHICH MAN IS MADE.; lines 3761-3773 | high | The answer comes from the pitcher, which says it is old and that its clay has been worked again and again into many shapes. | record |
| Sufi | Mystics and Saints of Islam | STORY OF THE SHEIKH SANAAN. / THE ANGEL GABRIEL AND THE INFIDEL. / THE CLAY OF WHICH MAN IS MADE. / THE DEAD CRIMINAL.; lines 3776-3800 | medium | God's wisdom is illustrated by sending man like a child with a lamp through black night, commanding a furious wind to extinguish the lamp, and then asking why it went out. | record |
| Sufi | Mystics and Saints of Islam | STORY OF THE SHEIKH SANAAN. / THE ANGEL GABRIEL AND THE INFIDEL. / THE CLAY OF WHICH MAN IS MADE. / THE DEAD CRIMINAL.; lines 3776-3800 | medium | The seven spheres revolve for the human addressee; heaven and hell are reflections of human goodness and wickedness. | 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 | Attar’s later asceticism is described as reaching such a degree that he stopped composing poetry; the story of his death is introduced as an example of Sufi indifference to external things. | record |
| Sufi | Mystics and Saints of Islam | THE CLAY OF WHICH MAN IS MADE. / THE DEAD CRIMINAL. / ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII; lines 3857-3955 | high | Suhrawardy is presented as a learned Shafiite, philosophical student, “Disciple of the Spirit-world,” founder of the Ishrakiyya or “The Illumined,” and author of the Philosophy of Illumination. | record |
| Sufi | Mystics and Saints of Islam | THE CLAY OF WHICH MAN IS MADE. / THE DEAD CRIMINAL. / ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII; lines 3857-3955 | high | In the preface to Hikmat al Ishrak, Suhrawardy says knowledge was revealed through inspiration in lonely contemplation and soul-combats, that spiritual science is not restricted to an elect class, and that the Horizon of Illumination does not withhold otherworldly secrets. | record |
| Sufi | Mystics and Saints of Islam | THE CLAY OF WHICH MAN IS MADE. / THE DEAD CRIMINAL. / ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII; lines 3857-3955 | medium | The passage says his writings survived among Persians and Turks and describes his theosophy as blending Neoplatonic ideas, Zoroastrian-derived light theory, Islamic monotheism, Arabic Sufi ecstatic and intuitive teaching, and Perso-Shiite hidden-Imam doctrine. | record |
| Sufi | Mystics and Saints of Islam | THE CLAY OF WHICH MAN IS MADE. / THE DEAD CRIMINAL. / ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII; lines 3857-3955 | medium | The preface says the world is never without philosophy, that the true philosopher is the real Caliph or representative of God on earth, and that philosophers acknowledge the earthly world, spirit world, and world of Deity. | record |
| Sufi | Mystics and Saints of Islam | THE CLAY OF WHICH MAN IS MADE. / THE DEAD CRIMINAL. / ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII; lines 3957-4027 | high | Aristotle is praised, while Agathodaemon, Hermes, Aesculapius, and others are named among earlier travelling and law-giving philosophers; classes of theosophists and philosophers are listed. | record |
| Sufi | Mystics and Saints of Islam | THE CLAY OF WHICH MAN IS MADE. / THE DEAD CRIMINAL. / ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII; lines 3957-4027 | medium | The book addresses those devoted to both theosophy and philosophy; the reader should have felt a flash of divine light and should build upon spiritual perceptions. | record |
| Sufi | Mystics and Saints of Islam | THE CLAY OF WHICH MAN IS MADE. / THE DEAD CRIMINAL. / ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII; lines 3957-4027 | medium | Souls with lasting heavenly illuminations reduce the material world to obedience; their supplication is heard in the Upper World; light from the highest world is called an Elixir of power and knowledge, and purified souls focus a creative ray. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4030-4135 | medium | Attar points to Jalaluddin and says, “Take care! This son of yours will light a great flame in the world,” and presents him with the Asrarnama, or “book of secrets.” | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4030-4135 | high | Shams-i-Tabriz meets Jalaluddin among his disciples, asks the aim of his teaching, calls it mere surface, and says that only complete union of knower with known is knowledge; he quotes a verse about knowledge freeing one from oneself. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4030-4135 | high | Shams-i-Tabriz meets Jalaluddin among his disciples, asks the aim of his teaching, calls it mere surface, and says that only complete union of knower with known is knowledge; he quotes a verse about knowledge freeing one from oneself. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4030-4135 | high | The passage says Rumi's pilgrimage verses exemplify Sufi spiritualization of Islamic rites: the essential Kaaba is the heart, repeated circumambulation is vain if one wounds a heart, God asks for the heart rather than riches, and the spurned heart is a clear glass where God may be discerned. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4030-4135 | high | The passage says Rumi's pilgrimage verses exemplify Sufi spiritualization of Islamic rites: the essential Kaaba is the heart, repeated circumambulation is vain if one wounds a heart, God asks for the heart rather than riches, and the spurned heart is a clear glass where God may be discerned. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4137-4241 | high | The ode's speaker searches the Cross, pagod, Magian shrine, Kaaba, Candahar, Herat, Mount Kaf, seventh earth, seventh heaven, the Pen, and the Tablet of Fate, then turns inward and finds the Godhead in the speaker's own breast. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4137-4241 | high | God tells Moses he has driven away God's servant; Moses was sent for union, not severance. God says the heart is seen when childish tongues err, that some mistakes are better than cautious creed, and that love's religion comprehends every creed and sect. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4137-4241 | medium | Moses hears a shepherd pray that he wishes to know where God is so he may serve God by combing hair, dusting shoes, sweeping a room, and bringing milk and honeycomb. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4243-4353 | high | A sovereign hides an elephant in a dark chamber; learned men touch different parts and misdescribe the whole until light reveals the animal. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4355-4473 | high | The narrator says Rumi refers to the Gospel entry into Jerusalem and treats the ass as the sensual body; the poem says those who follow Jesus win wisdom and that healing comes from him. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4355-4473 | high | Rumi's poem contrasts knowledge, which has two wings and flies like Gabriel, with opinion, which has one wing and falls or wavers. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4355-4473 | high | A lion looks down a well, sees another lion's face glaring upward, leaps furiously, and is covered by the deep waters. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY; lines 439-536 | high | Early Islam placed stress on cultivating love to God; Rabia is an outstanding female Sufi example; this was connected with ecstatic states, visions, intuition, divine illumination, and contemplation of God. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4475-4544 | high | Man must polish the soul from concupiscence and self-love until it reflects God like a clear mirror; discipline is compared to the rubbing needed to polish a mirror. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV; lines 4547-4637 | high | Sufi doctrine is said to value inner perception of the supernatural and mystic intuition in ecstasy above book learning and theological science, and to prefer pure-hearted worship to outward ceremonial observances. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV; lines 4639-4734 | high | Sharani praises Christians and Jews for modest conduct, including accepting sullied water, sitting with bowed heads, and praying for God to cover their faults; he says learning is worthless if it does not increase modesty. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV; lines 4736-4797 | medium | Sharani says Sufis have agreed not to buy 'merchandises, gardens or water-wheels' because taxes are heavy, and concludes, 'How happy are they who possess nothing.' | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4800-4894 | medium | Novices who sit before Mullah Shah and concentrate on their own hearts are said to become clairvoyant, have internal senses unfolded, and see the unseen world. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4896-4988 | medium | Dara-Shikoh appeals to Shah-jehan to consult Sheikh Mian Mir before final judgment and says depriving a man of life pulls down a building of which God is the Architect; the execution is deferred. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4990-5073 | high | Dara-Shikoh visits Mullah Shah's cell at night, tends the smoking wick of the single lamp, wins the Sheikh's affection, later blindfolds himself at the Sheikh's command, and sees the invisible world. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4990-5073 | high | Fatimah writes devotional letters to Mullah Shah, is admitted to the initiates, studies by correspondence, attains intuitive knowledge of God and union with Him, and is called fit to be Mullah Shah's successor. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4990-5073 | high | Fatimah writes devotional letters to Mullah Shah, is admitted to the initiates, studies by correspondence, attains intuitive knowledge of God and union with Him, and is called fit to be Mullah Shah's successor. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 5161-5256 | medium | Dara-Shikoh had studied different sects and Sufi philosophers; his thirst for the boundless ocean of Unity increased, and he read inspired works such as the Pentateuch, Gospels, and Psalms so that one expression of God's word might elucidate another. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 5258-5302 | medium | Dara-Shikoh seeks to understand why Divine Unity is frequently discussed in Hindustan and accepted by ancient Indian philosophers, while contemporary false philosophers are criticized for denying God's unity and attributes. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 5258-5302 | high | "amongst the Hindus, four inspired books were held peculiarly sacred, viz.: the Rig Veda, the Jajur Veda, the Sam Veda and Atharva Veda, which had descended from the skies to the prophets of those times, of whom Adam ... was the chief" | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 5258-5302 | medium | The passage states that Divine Unity is clearly expressed in those books; Dara-Shikoh seeks proofs of the Supreme Being's unity and orders the Upanishads, described as a treasure of Unitarianism, translated into Persian literally and impartially to reveal mysteries concealed from Moslems. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 5258-5302 | medium | "Every difficulty was elucidated by this ancient compilation, which, without doubt, is the first of inspired works, the fountain of truth, the Sea of the Unity; not only consentaneous with the Koran, but a commentary on it." | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XV / CHAPTER XVI / APPENDIX I / MOHAMMEDAN CONVERSIONS; lines 5305-5393 | medium | Al-Fudail, a highwayman, is stopped on his way to an assignation by a Koran-reader chanting, “Is not the time yet come...,” and he responds, “O Lord! that time is come.” | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XVI / APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II; lines 5396-5495 | high | Spiritual combat and meditation are usually followed by the lifting of sensory veils and perception of certain worlds that belong to the things of God, which the sensual man cannot perceive. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XVI / APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II; lines 5396-5495 | high | When the spirit gives up exterior senses and uses interior senses, it grows stronger; meditation nourishes the spirit until knowledge of One absent becomes consciousness of One present, enabling divine grace and knowledge and approach to the loftiest heaven of angelic beings. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XVI / APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II; lines 5497-5540 | high | Practitioners of spiritual combat become disentangled from sense-things, perceive the real nature of things, know events before they happen, and command inferior beings through prayer and spiritual force. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XVI / APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II; lines 5497-5540 | medium | Practitioners of spiritual combat become disentangled from sense-things, perceive the real nature of things, know events before they happen, and command inferior beings through prayer and spiritual force. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XVI / APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II; lines 5497-5540 | high | Moderns value disentanglement and speak of mysteries when the veil is removed; through ascetic meditation the soul's perception may comprehend all existence, from the throne of God to drops of rain; Ghazzali describes the necessary practices. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XVI / APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II; lines 5497-5540 | high | Perfect disentanglement requires right disposition; persons without it are compared to distorted mirrors, while a plane mirror surface reflects objects exactly as right disposition lets the soul receive impressions correctly. | record |
| Sufi | Mystics and Saints of Islam | APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II / APPENDIX III; lines 5543-5636 | medium | Nizami gives a story in which passers-by criticize the smell of a dead dog, while Christ says to behold how white its teeth are. | record |
| Sufi | Mystics and Saints of Islam | APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5703-5827 | high | A penitent sinner prays near a monk's cave; divine words through Jesus forgive him and send the self-righteous monk to hell according to his wish. | record |
| Sufi | Mystics and Saints of Islam | APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5703-5827 | medium | A crowd despises a dead dog; Jesus replies by praising the whiteness of its teeth. | record |
| Sufi | Mystics and Saints of Islam | APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5703-5827 | medium | Rumi contrasts leaving Jesus and cherishing an ass; Jesus' portion is knowledge and wisdom, and lust should not vanquish reason. | record |
| Sufi | Mystics and Saints of Islam | APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5829-5934 | high | In Qissas-al-ambiya, Jesus meets a fox returning home, says he has no resting-place, asks people to build at the sea’s edge, and compares the world to a sea where no abiding building can be raised. | record |
| Sufi | Mystics and Saints of Islam | APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5829-5934 | high | In Ibn Muskawih’s Kitab Jawidan, a saying condemns learned men who seek reputation, honored seating, and invitations to feasts, saying they have their reward in the world. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY; lines 638-672 | low | The passage qualifies Ghazzali's Sufism as one adhering to general Islamic principles; these Sufis adhered to the Koran and traditions while interpreting them allegorically, and mysticism is said to require support from positive religion. | record |
| Sufi | Mystics and Saints of Islam | I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II; lines 675-767 | high | Omar ibn Hubaira asks about obedience to Abd al Malik's orders; Hasan replies that God outweighs Abd al Malik, an angel will take the governor from throne and palace to the tomb, and only deeds can save him. | record |
| Sufi | Mystics and Saints of Islam | I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II; lines 769-846 | high | By the Tigris, Hasan sees a man seated near a woman with a jar and cup; they drink from it in turn, and Hasan suspects the man may be with a doubtful woman and drinking wine. | record |
| Sufi | Mystics and Saints of Islam | I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II; lines 848-918 | high | Hasan says the sayings of four persons startled him: a drunkard, a debauchee, a child, and a woman. | record |
| Sufi | Mystics and Saints of Islam | I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II; lines 848-918 | medium | A drunkard in mire tells Hasan that mud can be washed off, but falling into self-conceit can ruin eternal welfare. | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 1106-1189 | medium | Shaqīq asks listeners whether God would require tomorrow’s prayers if they died today; when they say no, he tells them not to seek tomorrow’s provender because they may not live so long. | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 1106-1189 | medium | The passage says perfect fulfillment of living on trust could be advised as digging a grave and burying oneself, but later Sufis allow exertion for subsistence and cite the saying, 'Trust in God and tie the camel’s leg.' | record |
| Sufi | The Mystics of Islam | CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1295-1395 | high | The light in the mystic’s heart gives supernatural discernment; Nūrī cites God breathing His spirit into Adam, while orthodox Sufis explain discernment as God-created knowledge and insight. | record |
| Sufi | The Mystics of Islam | CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1295-1395 | medium | When purged of sin and evil thoughts, the heart becomes a shining mirror; the Devil cannot approach without being observed, and the heart is described as a source of inward knowledge. | record |
| Sufi | The Mystics of Islam | CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1397-1485 | high | The text describes two kinds of contemplation, from perfect faith and rapturous love; Muhammad ibn Wāsiʿ sees God in everything, while Shiblī sees nothing except God. | record |
| Sufi | The Mystics of Islam | FIRST LIST OF VOLUMES. / CONTENTS / THE MYSTICS OF ISLAM / INTRODUCTION; lines 145-249 | medium | The contents list an introduction and chapters titled The Path, Illumination and Ecstasy, The Gnosis, Divine Love, Saints and Miracles, and The Unitive State. | record |
| Sufi | The Mystics of Islam | CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1580-1684 | medium | A mystical belief says every created thing praises God in its own language, forming a vast hymn; spiritually opened hearts hear His voice in the muezzin, the water-carrier, wind, sheep, and birds. | record |
| Sufi | The Mystics of Islam | CHAPTER II / ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS; lines 1701-1807 | high | Sufis distinguish heart, spirit, and inmost soul; the heart knows God and can reflect divine content when illumined; the Prophet is cited on the faithful servant's heart containing God. | record |
| Sufi | The Mystics of Islam | CHAPTER II / ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS; lines 1701-1807 | high | Sufi ma'rifat or irfan is distinguished from ordinary knowledge and equated with gnosis as direct knowledge of God through revelation; it is granted by God's favour and appears as divine light in the heart. | record |
| Sufi | The Mystics of Islam | CHAPTER II / ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS; lines 1809-1852 | high | God tells the speaker to cleave outwardly to the Sunna and inwardly to the gnosis given by God, and says the speaker hears God and sees God as the source of all things. | record |
| Sufi | The Mystics of Islam | CHAPTER II / ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS; lines 1809-1852 | medium | “My exoteric revelation does not support My esoteric revelation.” | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 1855-1986 | high | The passage says gnosis concerns divine attributes and is revealed by God to saints who contemplate Him; Dhu 'l-Nun says gnostics are not themselves, subsist through God, and move, speak, and see by God. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 1988-2091 | medium | The gnostic contemplates God’s attributes rather than essence; a trace of duality remains until fanā al-fanā, the total passing-away in the undifferentiated Godhead. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2093-2191 | high | The Sufi axiom says a person cannot know what is not in him; the gnostic is the microcosm, a copy in God's image, and knows himself through God. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2093-2191 | medium | Niffarī hears the divine voice say that self-regard as existent apart from God veils God's face; the gloss adds that existing through God makes the phenomenal element pass away so that only God is seen. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2193-2283 | high | Ibn al-ʿArabī says worshippers perceive God in different forms, warns against exclusive creed, cites ‘Wheresoever ye turn, there is the face of Allah,’ and invokes Junayd’s vessel-water saying. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2193-2283 | medium | The passage says Sufism may join freethought but not sectarianism, and recounts a man taught by a spiritual director to abandon pride in lineage before knowing Sufism. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2285-2380 | medium | Mystic Unitarians are presented as saying Law and Truth are the same in different aspects, that esoteric mysteries are guarded because what nourishes gnostics harms the uninitiated, and that one should pass beyond opposites and become one with God. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2382-2498 | medium | “The Sūfīs… conceive the universe as a projected and reflected image of God”; divine light streams forth and falls on “the darkness of not-being.” | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2382-2498 | high | A heavenly Artist paints beautiful and ugly scenes: Joseph admired by Egyptian women and hell-fire with Iblis and his crew; both are masterworks made for good ends and to show perfect wisdom. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2500-2530 | high | “Fools buy false coins because they are like the true”; forgers pass false coins because genuine minted coin is current; falsehood is specious because truth is present. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2500-2530 | high | “Amongst the crowd of dervishes hides one, / One true fakīr. Search well and thou wilt find!” | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2500-2530 | high | The passage asks how to discern the soul of goodness in evil things and answers: by love and the knowledge that only love can give. | record |
| Sufi | The Mystics of Islam | FIRST LIST OF VOLUMES. / CONTENTS / THE MYSTICS OF ISLAM / INTRODUCTION; lines 251-337 | medium | Quoted sayings state that love is God's gift, that light in the heart keeps one occupied with the next world, and that the gnostic's opened spiritual eye sees nothing but God. | record |
| Sufi | The Mystics of Islam | FIRST LIST OF VOLUMES. / CONTENTS / THE MYSTICS OF ISLAM / INTRODUCTION; lines 251-337 | medium | Quoted sayings describe visible gnosis as fatally beautiful, gnosis as nearer to silence than speech, the heart weeping while the spirit laughs, and divine vision as making the seer everlasting. | record |
| Sufi | The Mystics of Islam | THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2533-2628 | medium | Mystical experience can be communicated only through 'types and emblems drawn from the sensible world'; Ibn al-ʿArabī says gnostics 'can only indicate them symbolically.' | record |
| Sufi | The Mystics of Islam | THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2745-2850 | high | A devotee prays aloud at night; Satan appears and tells him to be quiet because he will receive no answer, so the devotee hangs his head in silence. | record |
| Sufi | The Mystics of Islam | THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2745-2850 | high | Love is called “the astrolabe of heavenly mysteries” and is said to bring intense conviction from immediate intuition rather than reasoned belief. | record |
| Sufi | The Mystics of Islam | CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3078-3176 | high | Many walis are said to view the law as a curb for the disciplinary stage but discardable by the saint; older Sufis say a law-breaking wali is an impostor, while popular saint-worship supports the view that a divinely gifted man should not be judged by appearances. | record |
| Sufi | The Mystics of Islam | CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3078-3176 | high | The passage identifies the Moses and Khadir story in Qur'an 18.64-80 as a classical instance; Khadir is described as an immortal sage with God-given knowledge, and Moses asks to accompany him, accepting the condition that he ask no questions. | record |
| Sufi | The Mystics of Islam | CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3078-3176 | high | Khadir staves in a boat; Moses protests that he may drown its crew, and Khadir reminds Moses that he had warned him he would not have patience. | record |
| Sufi | The Mystics of Islam | CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3078-3176 | medium | Khadir kills a youth; Moses protests that the youth was free from guilt of blood and that Khadir has done an unheard-of thing. | record |
| Sufi | The Mystics of Islam | CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3178-3271 | high | Sahl ibn Abdallah is cited as saying that the greatest miracle is substituting a good quality for a bad one. | record |
| Sufi | The Mystics of Islam | CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3273-3377 | medium | Khurqānī reports distant brigand violence accurately, yet does not know his son’s severed head is at the door; he explains that the veil was lifted for one event and lowered for the other. | record |
| Sufi | The Mystics of Islam | CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3379-3472 | medium | The disciple keeps the Murshid in mind, becomes absorbed in him, treats the teacher as shield and guardian-like presence, sees the master in all men and things, and this is called self-annihilation in the Murshid or Sheykh. | record |
| Sufi | The Mystics of Islam | CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3570-3593 | medium | “How long will you worship at the tombs of holy men? / Busy yourself with the works of holy men, and you are saved!” | record |
| Sufi | The Mystics of Islam | CONTENTS / THE MYSTICS OF ISLAM / INTRODUCTION / I. CHRISTIANITY; lines 369-412 | high | Ascetic and quietistic tendencies are said to harmonize with Christian theory; Gospel and apocryphal sayings of Jesus are cited in old Sufi biographies; Christian anchorites teach wandering Moslem ascetics; woollen dress, vows of silence, litanies, and other practices are traced to Christian origin. | record |
| Sufi | The Mystics of Islam | CONTENTS / THE MYSTICS OF ISLAM / INTRODUCTION / I. CHRISTIANITY; lines 369-412 | high | Ascetic and quietistic tendencies are said to harmonize with Christian theory; Gospel and apocryphal sayings of Jesus are cited in old Sufi biographies; Christian anchorites teach wandering Moslem ascetics; woollen dress, vows of silence, litanies, and other practices are traced to Christian origin. | record |
| Sufi | The Mystics of Islam | CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3713-3824 | medium | Waqfat is luminous, expels dark thoughts of otherness like light banishing darkness, and changes phenomenal values into real and eternal values. | record |
| Sufi | The Mystics of Islam | CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3925-4037 | medium | Tilimsānī describes mystical journeys beginning with gnosis and fanā and then baqā; the traveler reaches the Qutb, center of the spiritual universe, whose station all others revolve around, whose ocean has rivers of knowledge, gnosis, and fanā, and who guides others to God as Director of Souls. | record |
| Sufi | The Mystics of Islam | THE MYSTICS OF ISLAM / INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM; lines 415-514 | medium | The mystery of the Great Name is communicated to Ibrāhīm ibn Adham by a man met in the desert; when he pronounces it, he sees Khadir. | record |
| Sufi | The Mystics of Islam | CHAPTER VI / THE UNITIVE STATE / BIBLIOGRAPHY / INDEX; lines 4242-4635 | medium | Index entries include Gnosis, Illumination, Heart as a spiritual organ, and Knowledge of God with cross-reference to Gnosis. | record |
| Sufi | The Mystics of Islam | CHAPTER VI / THE UNITIVE STATE / BIBLIOGRAPHY / INDEX; lines 4637-5019 | low | Index entries include 'maqāmāt,' 'maʿrifat,' 'murāqabat,' and related Sufi technical vocabulary. | record |
| Sufi | The Mystics of Islam | CHAPTER VI / THE UNITIVE STATE / BIBLIOGRAPHY / INDEX; lines 5021-5104 | low | The contents list for Quests Old and New includes topics such as the way of the spirit in ancient China, Buddhist spirituality, reincarnation, early Christendom, gnosis, hidden mysteries, Bergson, and Eucken. | record |
| Sufi | The Mystics of Islam | INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM / IV. BUDDHISM; lines 517-615 | medium | Fanā has an ethical aspect: extinction of passions and desires, and passing-away of evil qualities and actions through the continuance of corresponding good qualities and actions. | record |
| Sufi | The Mystics of Islam | INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM / IV. BUDDHISM; lines 617-705 | high | As the Sufi reads the Koran with meditation and attention, hidden meanings flash upon the inward eye; istinbat is described as intuitive deduction and as divinely revealed knowledge flowing into purified hearts and out through the interpreting tongue. | record |
| Sufi | The Mystics of Islam | The Mystics of Islam / THE MYSTICS OF ISLAM / THE QUEST SERIES / FIRST LIST OF VOLUMES.; lines 69-142 | low | The editor says the book contains material new even to professional Orientalists, presents Nicholson's twenty years of work clearly, and lets mystics speak through his versions from Arabic and Persian. | record |
| Sufi | The Mystics of Islam | INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM / IV. BUDDHISM; lines 707-774 | high | Rūmī in the Masnavī tells of an elephant exhibited by Hindus in a dark room; people gather but cannot see it and touch it with their hands. | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 777-883 | medium | According to high mystical theory, repentance is an act of divine grace coming from God to man, not from man to God. | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 885-992 | medium | Shibli asks Junayd for the pearl of divine knowledge; Junayd says he must cast himself into the ocean to win it and first orders him to sell sulphur, then to become a begging dervish. | record |
| 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 stays with Circe for a year; at his companions' urging he leaves. Circe, unable to detain him after vowing not to use spells, warns him of dangers, commands him to consult Tiresias in Hades, provisions the ship, and bids farewell. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 1081-1171 | medium | Zeus's unions with Metis, Themis, Eurynome, and Mnemosyne are said to allegorically represent power joined with wisdom, justice, grace, beauty, memory, and genius. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | RETURN OF THE GREEKS FROM TROY. / PRONOUNCING INDEX. / A COMPLETE COURSE IN THE STUDY OF ENGLISH. / NOTES; lines 11775-11823 | medium | Tiresias alone among the shades is said to be in full possession of mental vigor. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THIRD DYNASTY--OLYMPIAN DIVINITIES. / JUPITER. / HERA (JUNO). / JUNO.; lines 1413-1428 | low | Juno had a temple on the Arx where she was worshipped as Juno Moneta, the warning goddess. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | JUPITER. / HERA (JUNO). / JUNO. / PALLAS-ATHENE (MINERVA).; lines 1430-1518 | high | Athene is introduced as goddess of Wisdom and Armed Resistance; she issues from Zeus's head fully armed, and Olympus, earth, sea, and Helios respond to her advent. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | JUPITER. / HERA (JUNO). / JUNO. / PALLAS-ATHENE (MINERVA).; lines 1430-1518 | high | Athene protects the state, law, and right; supports the Greeks in the Trojan war; institutes the Areopagus; and presides over learning, agriculture, numbers, trumpets, chariots, the Argo, and the wooden horse. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | JUPITER. / HERA (JUNO). / JUNO. / PALLAS-ATHENE (MINERVA).; lines 1521-1553 | high | Athene is represented fully draped with a serious, thoughtful, wise aspect, strength, grandeur, majesty, and a slightly masculine appearance. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | HERA (JUNO). / JUNO. / PALLAS-ATHENE (MINERVA). / MINERVA.; lines 1556-1567 | high | Minerva, like Pallas-Athene, presides over learning and useful arts and is patroness of sewing, spinning, weaving, and similar accomplishments. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | JUNO. / PALLAS-ATHENE (MINERVA). / MINERVA. / THEMIS.; lines 1569-1632 | high | Themis is daughter of Cronus and Rhea, wife of Zeus, personification of justice and order, presider over assemblies and hospitality laws, convoker of the gods' assembly, mistress of ritual and ceremony, counselor of Zeus, and prophetic divinity with an oracle near the Cephissus in Boeotia. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | JUNO. / PALLAS-ATHENE (MINERVA). / MINERVA. / THEMIS.; lines 1569-1632 | medium | The passage says Themis takes the place of a more ancient deity of the same name, a daughter of Uranus and Gaea, who inherited prophecy from Gaea and transmitted it to her younger representative when merged with her. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2279-2363 | medium | Apollo's prophetic power is emphasized above his other attributes; as sun-god, his all-seeing eye penetrates hidden recesses and future secrets. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO. / ROMAN APOLLO.; lines 2666-2715 | high | Augustus built a Palatine temple to Apollo; at the foot of Apollo's statue were two gilt chests containing Sibylline oracles, collected to replace books destroyed in the burned temple of Jupiter. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO. / ROMAN APOLLO.; lines 2666-2715 | medium | The Cumaean Sibyl offers nine books to Tarquinius Superbus, burns three after each refusal, and Tarquin buys the remaining three after the Augurs advise him to do so; the books contain important predictions for the Romans. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | NEPTUNE. / SEA DIVINITIES. / OCEANUS. / NEREUS.; lines 3427-3436 | medium | “Nereus appears to have been the personification of the sea in its calm and placid moods” and is described as the most important sea-deity after Poseidon. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | SEA DIVINITIES. / OCEANUS. / NEREUS. / PROTEUS.; lines 3438-3467 | high | Proteus, known as the Old Man of the Sea, is a son of Poseidon, has prophetic power, and resists being consulted as a seer. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | MARS. / NIKE (VICTORIA). / VICTORIA. / HERMES (MERCURY).; lines 3819-3892 | medium | Apollo brings Hermes to Olympus, obtains an oath by the Styx, gives him the Caduceus, and Hermes uses it to reconcile two fighting snakes; the wand, serpents, and wings are interpreted as power, wisdom, and despatch. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VICTORIA. / HERMES (MERCURY). / MERCURY. / DIONYSUS (BACCHUS).; lines 4043-4125 | medium | Silenus wanders intoxicated into Midas's rose-gardens, is brought to Midas, receives hospitality for ten days, and is returned to Dionysus, who offers Midas a favor; Midas asks for the golden touch. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VICTORIA. / HERMES (MERCURY). / MERCURY. / DIONYSUS (BACCHUS).; lines 4127-4148 | medium | Dionysus is described as a prophetic divinity with oracles, chiefly the oracle on Mount Rhodope in Thrace. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | MORPHEUS. / THE GORGONS. / GRAEAE. / SPHINX.; lines 4682-4726 | high | The Sphinx was an ancient Egyptian divinity who personified wisdom and the fertility of nature. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | MORPHEUS. / THE GORGONS. / GRAEAE. / SPHINX.; lines 4682-4726 | high | The Sphinx sits on a rocky eminence near Thebes, controls a pass used by the Thebans, asks riddles, and tears apart those who cannot solve them. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | HEBE (JUVENTAS). / JUVENTAS. / GANYMEDES. / THE MUSES.; lines 5052-5157 | high | The Muses are honoured by mortals and immortals, led by Apollo in Olympus, invoked with libations and supplications, and said to grant knowledge, wisdom, eloquence, poetic thought, and musical harmony. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | OCEANIDES, NEREIDES, AND NAIADES. / OCEANIDES. / THE NEREIDES. / THE NAIADES.; lines 5367-5384 | medium | Like all nymphs, the Naiades possess prophecy; many springs and fountains they preside over are believed to give drinkers power to foretell future events. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | NYMPHS OF THE VALLEYS AND MOUNTAINS. / NAPAEAE AND OREADES. / THE WINDS. / PAN (FAUNUS).; lines 5499-5583 | medium | Pan has prophetic power, is said to impart it to Apollo, and has an ancient oracle in Arcadia. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | FAUNUS. / THE SATYRS. / PRIAPUS. / ASCLEPIAS (AESCULAPIUS).; lines 5661-5710 | medium | Asclepias is named as god of healing, son of Apollo and Coronis, and pupil of Chiron, who especially taught him the properties of herbs. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | FAUNUS. / THE SATYRS. / PRIAPUS. / ASCLEPIAS (AESCULAPIUS).; lines 5661-5710 | high | The Epidaurus statue shows Asclepias as an old bearded man leaning on a staff around which a serpent climbs; the serpent is his distinguishing symbol, connected with cures, prudence, and wisdom. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | FAUNUS. / THE SATYRS. / PRIAPUS. / ASCLEPIAS (AESCULAPIUS).; lines 5661-5710 | medium | Asclepias' shrines are placed in healthy sites or by healing wells; sufferers sleep in the temple, receive dream instructions from the god, and record cures on tablets. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | ASCLEPIAS (AESCULAPIUS). / AESCULAPIUS. / ROMAN DIVINITIES. / JANUS.; lines 5712-5790 | high | Janus is said to have been an ancient Italian king deified after wise rule; Saturn, identified with Greek Cronus, gave him knowledge of past and future events, explaining his two opposite-facing faces. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | LIBITINA. / LAVERNA. / COMUS. / THE CAMENAE.; lines 5955-5976 | medium | The Camenae were prophetic nymphs venerated by ancient Italians; they were four in number, with Carmenta and Egeria the best known. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | LIBITINA. / LAVERNA. / COMUS. / THE CAMENAE.; lines 5955-5976 | high | Egeria is said to have initiated Numa Pompilius in forms of religious worship that he introduced among his people. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | ALTARS. / PRIESTS. / SACRIFICES. / ORACLES.; lines 6289-6325 | medium | The passage states that humans desire to know the future to avert danger, and that Greeks sought prophetic knowledge from oracles whose predictions were interpreted by appointed priests. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | ALTARS. / PRIESTS. / SACRIFICES. / ORACLES.; lines 6289-6325 | high | She sat on a tripod placed over the mouth of a cave from which sulphurous vapours issued. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | ALTARS. / PRIESTS. / SACRIFICES. / ORACLES.; lines 6289-6325 | high | Croesus consulted an oracle before war with Cyrus; the oracle said crossing a river would destroy a great empire, and after Croesus crossed it he was defeated and his own empire was destroyed. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | AUGURS. / FESTIVALS. / GREEK FESTIVALS. / ELEUSINIAN MYSTERIES.; lines 6361-6392 | medium | Priests taught initiates secret moral meanings drawn from Demeter and Persephone myths, with immortality of the soul named as the most important belief taught. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6633-6734 | medium | Perseus needs winged sandals, a magic wallet, and Aides' helmet from the Nymphs; guided by Hermes and Pallas-Athene, he takes the Graeae's single eye and tooth until they give directions. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 6955-7048 | medium | Jason invited young heroes to join him. Argos, guided by Pallas-Athene, built the Argo, a fifty-oared galley with a prophetic board from the speaking oak of Dodona; the ship was strong, light, and ornamented. | 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 | Heracles kills Cycnus, Ares comes to avenge him, Zeus intervenes with a thunderbolt, and Heracles later receives route guidance from the Nymphs and compels shapeshifting Nereus to reveal the way. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | HERACLES (HERCULES). / BELLEROPHON. / THESEUS. / OEDIPUS.; lines 8727-8823 | high | Hera sends the Sphinx as punishment to Thebes; from a rocky height the Sphinx asks riddles and devours those who fail. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | BELLEROPHON. / THESEUS. / OEDIPUS. / THE SEVEN AGAINST THEBES.; lines 8825-8917 | medium | Adrastus gathers chiefs for the expedition; Amphiaraus foresees disaster, warns against the plan, refuses to join, and hides. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THESEUS. / OEDIPUS. / THE SEVEN AGAINST THEBES. / THE EPIGONI.; lines 8979-9016 | medium | The Delphic oracle advises that Alcmaeon command; he hesitates because of his father's injunction; Thersander bribes Eriphyle with Harmonia's veil to induce Alcmaeon and Amphilochus to join the war. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9323-9415 | medium | Patroclus is wounded while fighting beside Achilles; Achilles binds and heals the wound, and their celebrated friendship begins from this incident. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9687-9774 | high | Odysseus captures Helenus, a prophet like Cassandra, and coerces him into revealing three conditions for Troy's conquest: Achilles' son, Heracles' arrows, and the Palladium. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 986-1079 | medium | Zeus is first worshipped at Dodona near Mount Tomarus and Lake Joanina; his voice is heard in a giant oak's leaves and interpreted by priests called Selli. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 986-1079 | high | Metis is an Oceanid, personification of prudence and wisdom, administers the potion that makes Cronus yield his children, prophesies a child will surpass Zeus, and is swallowed by Zeus. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 10094-10213 | high | Sigurd tastes Fafnir's blood, understands the birds, hears their warning about Regin, kills Regin, and consumes the dragon's heart and blood. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 10094-10213 | high | Sigurd tastes Fafnir's blood, understands the birds, hears their warning about Regin, kills Regin, and consumes the dragon's heart and blood. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 10667-10774 | medium | Gudrun learns Swanhild's fate, arms Sörli, Hamdir, and Erp with gear vulnerable only to stone, sends them to avenge their sister, dies of grief, and is burned on a pyre. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12542-12649 | medium | Odin's wit contest with Vafthrudnir is compared with Apollo-Marsyas and Minerva-Arachne contests; Odin is compared with Apollo for poetry and Mercury for teaching runes/alphabet. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12542-12649 | high | Odin's wit contest with Vafthrudnir is compared with Apollo-Marsyas and Minerva-Arachne contests; Odin is compared with Apollo for poetry and Mercury for teaching runes/alphabet. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12874-12978 | medium | Hermod resembles Mercury as swift messenger, rides Sleipnir, bears Gambantein, and consults Norns and Rossthiof about Vali; a Greek Thetis prophecy is compared. | 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 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 1440-1580 | high | To test his wisdom, Odin visits Vafthrudnir, the most learned giant, for a contest of wit in which the loser's head is at stake. | 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 | medium | Odin disguises himself as a Wanderer named Gangrad; he and Vafthrudnir exchange questions about cosmic and divine matters, and Vafthrudnir recognizes Odin when asked what Allfather whispered to Balder on the funeral pyre. | 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's insight into the future reveals transience and the doomed fate of the gods, leaving him melancholy and contemplative. | 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 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 | Odin marries Saga or Laga and daily visits her crystal hall of Sokvabek beneath an ever-flowing river to drink and listen to songs about old times and vanished races. | 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 | Gylfi journeys south to test reports about the Æsir, reaches Odin's palace, sees Har, Iafn-har, and Thridi enthroned, receives answers from Gangler, and then the palace vanishes; this is said to be recorded in the Younger Edda. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1830-1874 | high | Odin is supposed to have given his people a code of laws in the Hávamál, teaching virtues and giving instructions for burial of the dead. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 1877-1990 | high | Frigga is goddess of atmosphere or clouds, queen of the gods, permitted to sit beside Odin on Hlidskialf, able to view the world, and possessed of unrevealed future knowledge. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 1992-2120 | medium | Odin avoids choosing immediately and says he will give victory to those whom his eyes first rest upon in the morning. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 2123-2236 | high | Vara hears oaths, punishes perjurers, and rewards oath-keepers; Vör knows what will occur throughout the world; Snotra is goddess of virtue and has mastered all knowledge. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 2238-2359 | high | A misty form blesses the field; the flax blooms with blue flowers; Holda teaches harvesting, spinning, weaving, and bleaching linen, bringing prosperity. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 2611-2730 | high | Alvis sues for Thrud; Thor tests his knowledge, prolongs the examination until sunrise, and daylight petrifies Alvis. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 2942-3047 | high | Utgard-Loki tells the gods he used magic, identifies himself as Skrymir, and says a mountain protected his head from Thor's blows, with clefts in it showing Thor's strength. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | Myths of the Norsemen: From the Eddas and Sagas / CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION; lines 296-325 | medium | The passage says old lore was preserved because Icelandic remained nearly unchanged; Iceland was colonised by Norsemen fleeing Harold Fairhair after Hafrsfirth, and their poetic genius took root there. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR; lines 3369-3493 | medium | 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 | medium | The dark elves make a slender silken rope from impalpable materials and say no strength can break it; the verse names it Gleipnir and says Skirnir brings it to Odin. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI; lines 3722-3817 | medium | After the Æsir and Vanas agree to peace, both parties spit into a vase; from this saliva the gods create Kvasir, a wise and good being who answers questions and benefits mankind. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI; lines 3722-3817 | high | Fialar and Galar kill sleeping Kvasir, drain his blood into Od-hroerir, Son, and Boden, and mix the blood with honey to make a beverage that turns its drinker into a poet and charming singer. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI; lines 3722-3817 | high | Suttung avenges Gilling by seizing the dwarfs and placing them on a sea shoal; they save themselves by promising the mead. Suttung gives it to Gunlod, who guards the three vessels in a hollow mountain, while Hugin and Munin discover the hiding place. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI; lines 3819-3966 | high | Inside the mountain cave, Odin appears before Gunlod, woos her, spends three days with her, receives permission to sip from each vessel, and drains all three vessels of mead. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI; lines 3968-3988 | medium | Bragi is called god of poetry, eloquence, and song; poetry and scalds are named after him; his health is drunk at solemn and festive occasions, especially funeral feasts and Yuletide. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA; lines 5126-5265 | high | Freya compels Hyndla to trace Ottar’s genealogy back to Odin, name ancestors and achievements, and brew a remembrance potion for him to drink. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER IX: FREY / CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI; lines 5368-5476 | high | Forseti is introduced as son of Balder and Nanna, wise, eloquent, and gentle; the gods appoint him patron of justice and righteousness and give him Glitnir, a radiant palace with silver and gold features. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER IX: FREY / CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI; lines 5368-5476 | high | The stranger speaks a code of laws combining the good points of the collected regulations, vanishes, and the jurists exclaim that Forseti himself had been among them and delivered the code. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL; lines 5479-5625 | medium | Heimdall is described in white armour as bright, light, innocent, graceful, good, and beautiful; his sea connection leads to Vanir association and wisdom. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD; lines 5761-5893 | high | Odin, fearing the future and lacking answers from the Norns, tells Hermod to arm himself, saddle Sleipnir, and ride to the Finns, a northern people associated with storms and occult powers. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD; lines 5761-5893 | medium | Opening Rigsmál excerpt: Kon the young knows runes, everlasting runes, and life runes. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD / CHAPTER XV: VIDAR; lines 5896-6019 | medium | In Valhalla the gods welcome Vidar; Odin brings him to the Urdar fountain where the Norns weave their web and answer oracularly: 'Early begun,' 'Further spun,' and 'One day done.' | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD / CHAPTER XV: VIDAR; lines 5896-6019 | medium | Vidar says nothing, returns to Landvidi, sits on his throne, and ponders eternity, futurity, and infinity; the passage says his silence shows no one knows what awaits in the life to come. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XIV: HERMOD / CHAPTER XV: VIDAR / CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS; lines 6162-6289 | medium | The gods visit the Norns daily for consultation; Odin rides to the Urdar fountain seeking aid, but the Norns are silent about his fate and that of the gods. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XIV: HERMOD / CHAPTER XV: VIDAR / CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS; lines 6291-6393 | medium | The Norns are sometimes called Vala or prophetesses; their divination is honoured and unquestioned. Veleda warns Drusus not to cross the Elbe and foretells his approaching death. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XV: VIDAR / CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS; lines 6539-6657 | medium | Nidud orders Egil to shoot Völund; Egil aims at a blood-filled bladder under the wing according to Völund's signal, and Völund escapes, declaring that Odin will give his sword to Sigmund. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7325-7472 | medium | Balder's expression and movement become troubled, and he tells Odin and Frigga of dark, oppressive dreams that leave him fearful. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7325-7472 | high | Odin mounts Sleipnir and rides over Bifröst and the road to Giallar, Nifl-heim, the Helgate, Garm, and Hel's dark abode. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7325-7472 | medium | Odin reaches the Vala's resting place, chants a magic spell, traces runes that raise the dead, and the tomb opens as the prophetess rises. | 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 7475-7592 | high | “Hodur will hither / His glorious brother send; / He of Balder will / The slayer be.” | 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 7475-7592 | high | Odin learns decrees of Orlog that cannot be set aside and returns sadly to Asgard. Frigga reassures him that all things under the sun have promised not to harm Balder. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | L. E. R. / CHAPTER XXI: BALDER / CHAPTER XXII: LOKI / CHAPTER XXIII: THE GIANTS; lines 8535-8655 | high | The passage explains names and traits of giants, their confinement in Jötun-heim, their contests with gods, their knowledge of the past, and Odin's contest with Vafthrudnir. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 880-1012 | high | Odin is introduced as the highest god, Allfather, god of universal wisdom and victory; he sits in Asgard on Hlidskialf, from which he can overlook the whole world. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 880-1012 | high | Hugin and Munin, Odin's ravens, sit on his shoulders, fly through the world daily, and return at night to tell him what they have seen and heard. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXI: BALDER / CHAPTER XXII: LOKI / CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS; lines 8803-8940 | high | Dwarfs or Svart-alfar are said to have been bred in Ymir's flesh, shaped by the gods, made small and dark in appearance, ordered underground, vulnerable to daylight petrification, and endowed with knowledge extending to the future. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9430-9545 | medium | In wolfish passion Sigmund and Sinfiotli fight, and Sinfiotli dies. Sigmund sees a weasel revive another with a leaf; a raven drops a similar leaf at Sigmund’s feet, which he interprets as divine help, and he uses it to restore Sinfiotli to life. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9748-9860 | high | Elf confirms the women's identities, marries Hiordis, promises to cherish her son, sprinkles the newborn with water, names him Sigurd, raises him as the king's son, and entrusts his education to Regin. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9986-10091 | medium | A man walking on the waters boards Sigurd's dragon ship, names himself Feng or Fiöllnir, promises favorable winds, teaches omens, and is identified by the narrator as Odin or Hnikar. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9986-10091 | high | Regin stays away until Fafnir is dead, then accuses Sigurd and asks him to gather fire and roast the dragon's heart, saying it contains might, wisdom, and hoarded lore. | record |
| Greek | The Odyssey | BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10119-10211 | medium | Telemachus tells Ulysses to decide what to do, calling him the wisest counsellor and promising support. | record |
| Greek | The Odyssey | BOOK XXI / BOOK XXII / BOOK XXIII / BOOK XXIV; lines 10724-10815 | medium | Halitherses, who knows both past and future, tells the men of Ithaca their troubles are their own fault and warns them not to go out against Ulysses. | record |
| Greek | The Odyssey | The Odyssey / PREFACE TO FIRST EDITION; lines 113-185 | medium | “Tell me, Muse, of that man ... who wandered far and wide” after Troy and suffered on the deep while seeking life and return. | record |
| Greek | The Odyssey | BOOK I / BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS.; lines 1136-1230 | high | Minerva leads the way and Telemachus follows her. | record |
| Greek | The Odyssey | BOOK I / BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS.; lines 1136-1230 | medium | Minerva tells Telemachus not to be shy, because he has taken the voyage to learn where his father is buried and how he came to his end, and tells him to ask Nestor for the truth. | record |
| Greek | The Odyssey | BOOK I / BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS.; lines 1232-1327 | medium | At Lesbos, Nestor's group debates the route, asks heaven for a sign, and is shown that crossing the open sea to Euboea will get them soonest out of danger. | record |
| Greek | The Odyssey | BOOK I / BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS.; lines 1329-1422 | high | Telemachus asks Nestor, reputed very knowledgeable, to tell the truth about Agamemnon's death, Menelaus' absence, and Aegisthus' action. | record |
| Greek | The Odyssey | BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1663-1760 | medium | Pisistratus identifies the young man as Telemachus, says Nestor sent him as escort, and explains that Telemachus seeks counsel because his father is absent and he lacks supporters. | record |
| Greek | The Odyssey | BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1663-1760 | medium | Menelaus praises Pisistratus’ discretion as beyond his years, connects it to Nestor’s blessed household, and says they will end the weeping and speak fully in the morning. | record |
| Greek | The Odyssey | BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1849-1948 | high | The speaker asks which immortal is hindering him and how to reach home; Idothea says Proteus lives under the sea, serves Neptune, knows the sea bottom, and can reveal the voyage and home news. | record |
| Greek | The Odyssey | BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 2135-2239 | medium | “They are going to try and murder Telemachus as he is coming home from Pylos and Lacedaemon” after seeking news of his father. | record |
| Greek | The Odyssey | BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS.; lines 2992-3088 | medium | Fifty maidservants grind grain, weave, and spin; Phaeacian women excel in weaving because Minerva taught them useful arts. | record |
| Greek | The Odyssey | THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII; lines 3295-3396 | medium | The servant leads in Demodocus, a famous bard loved by the Muse, who gave him the divine gift of song and robbed him of eyesight. | record |
| Greek | The Odyssey | THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII; lines 3398-3494 | medium | Ulysses rebukes Euryalus, says the gods do not grace all men equally in speech, person, and understanding, and says he had been among the foremost athletes before hardship weakened him. | record |
| Greek | The Odyssey | THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII; lines 3698-3785 | high | Ulysses sends Demodocus a fatty piece of roast pork and says he will salute him despite the pain his songs may cause, because bards are honored and taught by the Muse. | record |
| Greek | The Odyssey | BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII / BOOK IX; lines 4170-4268 | medium | Polyphemus groans that an old prophecy is coming true: Telemus son of Eurymus, an excellent seer, said he would lose his sight by the hand of Ulysses. | record |
| Greek | The Odyssey | BOOK VIII / BOOK IX / BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE.; lines 4492-4586 | medium | On the way through the charmed grove toward Circe's house, Odysseus meets Mercury with a golden wand, disguised as a young man; Mercury tells him his men are in pigstyes and offers a protective herb. | record |
| Greek | The Odyssey | BOOK VIII / BOOK IX / BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE.; lines 4680-4781 | high | Circe says they need not stay, but must first go to the house of Hades and Proserpine to consult the ghost of Teiresias, who retains understanding in death. | 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 4876-4967 | high | Teiresias says heaven will make Odysseus' return hard and that Neptune still bears a bitter grudge because Odysseus blinded his son. | record |
| Greek | The Odyssey | BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 5070-5169 | high | Agamemnon advises Ulysses not to tell even his wife everything, but says Penelope is admirable and unlikely to murder him; he expects Ulysses and his grown son to have a joyful meeting. | record |
| Greek | The Odyssey | BOOK XI / THE VISIT TO THE DEAD.88 / BOOK XII / THE SIRENS, SCYLLA AND CHARYBDIS, THE CATTLE OF THE SUN.; lines 5320-5420 | medium | Circe, knowing they returned from Hades, arrives with servants bringing bread, meat, and wine; she calls their living descent to Hades bold, says they will have died twice, and promises to explain the route. | record |
| Greek | The Odyssey | BOOK XI / THE VISIT TO THE DEAD.88 / BOOK XII / THE SIRENS, SCYLLA AND CHARYBDIS, THE CATTLE OF THE SUN.; lines 5422-5511 | high | Ulysses tells the men Circe's prophecies, including the warning to avoid the Sirens who sing in a field of flowers; he says he alone may hear them and orders himself bound upright to the mast, tighter if he asks release. | 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 5422-5511 | medium | Ulysses tells the men Circe's prophecies, including the warning to avoid the Sirens who sing in a field of flowers; he says he alone may hear them and orders himself bound upright to the mast, tighter if he asks release. | record |
| Greek | The Odyssey | PREFACE TO SECOND EDITION / HENRY FESTING JONES. / THE ODYSSEY / BOOK I; lines 589-680 | high | Minerva says heaven will determine Ulysses' return, then advises Telemachus to call an assembly, order the suitors away, send Penelope to her father if she wants remarriage, sail with twenty men to Pylos and Sparta for news, perform rites and build a barrow if Ulysses is dead, and consider killing the suitors; she cites Orestes' fame for killing Aegisthus. | record |
| Greek | The Odyssey | BOOK XII / THE SIRENS, SCYLLA AND CHARYBDIS, THE CATTLE OF THE SUN. / BOOK XIII / ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA.; lines 6001-6093 | medium | Minerva describes Ulysses' shrewdness, says he returned safely but lost his men, notes Neptune's anger, and identifies the haven of Phorcys, the olive tree, the Naiad cave, the cavern of offerings, and mountain Neritum. | 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 | Pheidon says he hosted Ulysses, shows Ulysses’ treasure, reports that Ulysses went to Dodona to learn Jove’s mind from the high oak about whether to return to Ithaca openly or secretly, swears a ship and crew were ready, and sends the speaker toward Dulichium. | record |
| Greek | The Odyssey | ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV; lines 6733-6832 | medium | The newcomer is a seer fleeing Argos after killing a man; his ancestor Melampus was exiled, imprisoned, escaped, drove cattle to Pylos, avenged a wrong, and later went to Argos. | record |
| Greek | The Odyssey | PREFACE TO SECOND EDITION / HENRY FESTING JONES. / THE ODYSSEY / BOOK I; lines 682-759 | medium | Eurymachus says heaven decides who will be chief, acknowledges Telemachus’s mastery over his own house and possessions, asks about the stranger, and Telemachus identifies him as Mentes while knowing inwardly that he had been the goddess. | record |
| Greek | The Odyssey | BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7528-7613 | medium | Theoclymenus tells Penelope he can divine surely, invokes Zeus, hospitality, and Ulysses' hearth, and says Ulysses is in Ithaca investigating evil deeds and preparing a day of reckoning; he cites an omen seen on the ship. | record |
| Greek | The Odyssey | HENRY FESTING JONES. / THE ODYSSEY / BOOK I / BOOK II; lines 762-849 | medium | Antinous calls Telemachus insolent, denies the suitors are to blame, and says Telemachus’s mother is artful and has deceived the suitors for nearly four years. | record |
| Greek | The Odyssey | BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII; lines 8177-8277 | high | The narrator says Ulysses was glad to hear Penelope trying to get presents from the suitors and flattering them with fair words that he knew she did not mean. | record |
| Greek | The Odyssey | ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII / BOOK XIX; lines 8452-8531 | high | Penelope describes setting up a large frame, claiming she must finish a pall for Laertes before remarriage, working by day, and undoing the stitches by torchlight at night for three years. | record |
| Greek | The Odyssey | HENRY FESTING JONES. / THE ODYSSEY / BOOK I / BOOK II; lines 851-936 | medium | Penelope was seen "working on her great web all day long," and at night she would "unpick the stitches again by torchlight." | record |
| Greek | The Odyssey | ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII / BOOK XIX; lines 8533-8618 | medium | “Ulysses had gone to Dodona that he might learn Jove’s mind from the high oak tree” and learn whether to return openly or secretly. | record |
| Greek | The Odyssey | BOOK XVII / BOOK XVIII / BOOK XIX / BOOK XX; lines 9148-9215 | medium | Theoclymenus says darkness covers the men, tears wet their cheeks, wailing fills the air, walls and roof-beams drip blood, ghosts crowd the gate and court toward hell, the sun is blotted out, and gloom covers the land. | record |
| Greek | The Odyssey | HENRY FESTING JONES. / THE ODYSSEY / BOOK I / BOOK II; lines 938-1036 | medium | Telemachus goes “all alone by the sea side,” washes his hands “in the grey waves,” and prays to Minerva about obeying her instruction to sail in search of his father. | record |
| Sufi | The Persian Mystics: Jámí | THE DIVINE UNION / THE MAGIC MIRROR / A LAMENT / ONE HEART, ONE LOVE; lines 1079-1114 | high | Absolute Beauty is defined as Divine Majesty with power and bounty; all beauty and perfection are rays of perfect beauty reflected in beings, and wisdom derives from Divine wisdom. | record |
| Sufi | The Persian Mystics: Jámí | THE MAGIC MIRROR / A LAMENT / ONE HEART, ONE LOVE / GOD THE ONLY LOVE ETERNAL; lines 1117-1131 | medium | The universe is described as nonexistent or not appearing yesterday, only seeming to exist today without real existence, and disappearing tomorrow. | record |
| Sufi | The Persian Mystics: Jámí | GOD THE ONLY LOVE ETERNAL / FINITE AND INFINITE BEAUTY / HOW TO OBTAIN UNION WITH THE DIVINE / TRUTH; lines 1171-1194 | medium | Truth is said to be hidden in fair idols and cynosures; what appears relatively as the world is, in essence, Truth. | record |
| Sufi | The Persian Mystics: Jámí | TRUTH / THE GOD BEHIND THE VEIL / THE DIVINE SELF-SUFFICIENCY / OUR NEED OF THE BELOVED; lines 1231-1268 | medium | The universe and its parts are described as accidents, ever changing and renewed at every breath, linked in a single substance, disappearing and being replaced by similar sets. | record |
| Sufi | The Persian Mystics: Jámí | F. HADLAND DAVIS / CONTENTS / INTRODUCTION / EDITORIAL NOTE; lines 127-166 | medium | The editors desire that the books be "ambassadors of good-will and understanding between East and West," described as "the old world of Thought" and "the new of Action." | record |
| Sufi | The Persian Mystics: Jámí | THE GOD BEHIND THE VEIL / THE DIVINE SELF-SUFFICIENCY / OUR NEED OF THE BELOVED / THE HIDDEN TRUTH; lines 1271-1289 | high | Men of insight may discern a stream with currents that “swirl and surge and churn” and learn “the hidden working of the ‘Truth.’” | record |
| Sufi | The Persian Mystics: Jámí | THE GOD BEHIND THE VEIL / THE DIVINE SELF-SUFFICIENCY / OUR NEED OF THE BELOVED / THE HIDDEN TRUTH; lines 1271-1289 | medium | Philosophers see the world as “a mere idea of the mind,” but fail to see “The great Idealist who looms behind.” | record |
| Sufi | The Persian Mystics: Jámí | THE REVELATION OF TRUTH / MIRROR AND FACE / THE COMING OF THE BELOVED / THE WAYS OF LOVE; lines 1462-1487 | high | “Once to his master a disciple cried:-- / ‘To wisdom's pleasant path be thou my guide.’” | record |
| Sufi | The Persian Mystics: Jámí | THE COMING OF THE BELOVED / THE WAYS OF LOVE / THE BEAUTY OF ZULAIKHA / SELF DIES IN LOVE; lines 1516-1594 | medium | The speaker says their eyes were touched by Truth's ray and opened, folly passed away, the heart was knit to the Soul of the soul, and their feet were turned from strange love toward knowing the Lord of all creatures. | record |
| Sufi | The Persian Mystics: Jámí | BREAKING THE IDOL / ZULAIKHA'S YOUTH RETURNS / ZULAIKHA'S WISH / UNITED; lines 1686-1725 | medium | The Baháristán is introduced as an Abode of Spring containing Gulistán or rose-groves, flowers, and aromatic plants. | record |
| Sufi | The Persian Mystics: Jámí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 169-257 | high | Jámí begins education at Herát, dislikes disciplinary instruction, prefers games to books, but is naturally clever and quick at absorbing knowledge with little labor. | record |
| Sufi | The Persian Mystics: Jámí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 169-257 | medium | The editor says Jámí had much faith in contact with holy men, valued a Shaikh who took him on his knee as a child, and showed reverence for holy men and holy things. | record |
| Sufi | The Persian Mystics: Jámí | UNITED / SONG IN PRAISE OF THE BELOVED / FIRST GARDEN / PRIDE; lines 1744-1768 | medium | The passage warns not to boast of having no pride; pride is likened to an ant-foot mark on black rock at night and is harder to remove from the heart than uprooting a mountain with a needle. | record |
| Sufi | The Persian Mystics: Jámí | FIRST GARDEN / PRIDE / FRIENDSHIP / SECOND GARDEN; lines 1771-1795 | high | The speaker advises cultivating indispensable knowledge and not seeking knowledge that can be dispensed with. | record |
| Sufi | The Persian Mystics: Jámí | FRIENDSHIP / SECOND GARDEN / SILENCE / OCCUPATION ENNOBLED BY A GREAT MAN; lines 1798-1817 | high | The section titled 'SILENCE' says that people do not regret keeping a secret sealed but often regret revealing one, and advises quiet collectedness over distracting speech. | record |
| Sufi | The Persian Mystics: Jámí | FRIENDSHIP / SECOND GARDEN / SILENCE / OCCUPATION ENNOBLED BY A GREAT MAN; lines 1798-1817 | high | "A man is not ennobled by a great occupation, but an occupation is ennobled by a great man. In every post honesty, justice and equity are needed." | record |
| Sufi | The Persian Mystics: Jámí | FRIENDSHIP / SECOND GARDEN / SILENCE / OCCUPATION ENNOBLED BY A GREAT MAN; lines 1798-1817 | medium | In 'OCCUPATION ENNOBLED BY A GREAT MAN,' Alexander removes an official from a high post to a low post; the man later waits on Alexander and is asked his opinion of the occupation. | record |
| Sufi | The Persian Mystics: Jámí | OCCUPATION ENNOBLED BY A GREAT MAN / THIRD GARDEN / WISE MAXIMS / THE DOWNFALL OF THE MIGHTY; lines 1820-1837 | high | Wise maxims are described as jewels; the happy person stores them in the breast like a casket; the sage is a treasury of the jewels of philosophy, and the addressee is told not to separate from this treasure. | record |
| Sufi | The Persian Mystics: Jámí | THIRD GARDEN / WISE MAXIMS / THE DOWNFALL OF THE MIGHTY / JUSTICE AND VIRTUE; lines 1840-1864 | high | Under the heading 'Justice and Virtue,' a culprit is brought before the Khalifa; punishment is ordered, but after the prisoner's argument the Khalifa condones the transgression. | record |
| Sufi | The Persian Mystics: Jámí | THIRD GARDEN / WISE MAXIMS / THE DOWNFALL OF THE MIGHTY / JUSTICE AND VIRTUE; lines 1840-1864 | high | "to take vengeance for a crime is justice, but to pass it over is virtue" | record |
| Sufi | The Persian Mystics: Jámí | THE DOWNFALL OF THE MIGHTY / JUSTICE AND VIRTUE / HOW ALEXANDER ACQUIRED HIS POWER / FOURTH GARDEN; lines 1867-1888 | medium | Alexander is asked how he gained dominion, power, and glory at a young age; he replies that he conciliated foes and strengthened alliances with friends. | record |
| Sufi | The Persian Mystics: Jámí | THE DOWNFALL OF THE MIGHTY / JUSTICE AND VIRTUE / HOW ALEXANDER ACQUIRED HIS POWER / FOURTH GARDEN; lines 1867-1888 | high | The stanza says a man's value is not silver and gold but power and virtue; virtue may raise a slave above a gentleman, and lack of virtue may make a gentleman inferior to his slave. | record |
| Sufi | The Persian Mystics: Jámí | JUSTICE AND VIRTUE / HOW ALEXANDER ACQUIRED HIS POWER / FOURTH GARDEN / LIBERALITY; lines 1891-1925 | medium | 'Abdullah says to himself that although people blame him for liberality, the slave is more liberal than he is. | record |
| Sufi | The Persian Mystics: Jámí | JUSTICE AND VIRTUE / HOW ALEXANDER ACQUIRED HIS POWER / FOURTH GARDEN / LIBERALITY; lines 1891-1925 | medium | The poetic exhortation tells the brave man to learn bravery and manliness, guard heart and tongue, requite evil with good, and make beneficence his rule, since the good returns to the doer. | record |
| Sufi | The Persian Mystics: Jámí | A BEAUTIFUL WOMAN / SIXTH GARDEN / JOCULARITY / A WEAVER AND A LEARNED PROFESSOR; lines 2041-2066 | medium | "If a contented man jokes, blame him not," and joking is described as "licit by the laws of reason and religion." | record |
| Sufi | The Persian Mystics: Jámí | A WEAVER AND A LEARNED PROFESSOR / A WORD TO THE WISE / THE EXPLICIT BEGGAR / PHANTOM RELATIONS; lines 2069-2095 | medium | Under 'A WORD TO THE WISE,' a gentleman who fails to use a hair clipper daily will soon have facial hair that seems to pretend to be his head. | record |
| Sufi | The Persian Mystics: Jámí | A WEAVER AND A LEARNED PROFESSOR / A WORD TO THE WISE / THE EXPLICIT BEGGAR / PHANTOM RELATIONS; lines 2069-2095 | medium | Under 'THE EXPLICIT BEGGAR,' a mendicant begs at a house door; the landlord says the people have gone out, and the beggar replies that he wants bread, not the household people. | record |
| Sufi | The Persian Mystics: Jámí | A WEAVER AND A LEARNED PROFESSOR / A WORD TO THE WISE / THE EXPLICIT BEGGAR / PHANTOM RELATIONS; lines 2069-2095 | medium | Under 'PHANTOM RELATIONS,' a stranger claims a relationship because his father wished to marry the man's mother; the man answers that such a relationship would make each the other's heir. | record |
| Sufi | The Persian Mystics: Jámí | A WORD TO THE WISE / THE EXPLICIT BEGGAR / PHANTOM RELATIONS / AN OLD HAG WHO DESIRED ONLY PLEASURE; lines 2098-2112 | high | The man calls her an unpleasant partner because she wishes to share rest and pleasure but refuses distress and misery. | record |
| Sufi | The Persian Mystics: Jámí | PHANTOM RELATIONS / AN OLD HAG WHO DESIRED ONLY PLEASURE / PLAGIARISM / THE AFFLICTED POET; lines 2115-2151 | medium | The shrewd physician asks if the poet has not yet recited his latest verses to anyone; the poet says this is so. | record |
| Sufi | The Persian Mystics: Jámí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 259-357 | high | The allegory of Salámán and Absál begins with the Shah of Yunan, a king counselled by a sage who keeps the Tower of Wisdom; the king laments his childless marriage and desires a son. | record |
| Sufi | The Persian Mystics: Jámí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 359-469 | medium | Jámí advocates destruction of self to gain knowledge of Very Being, until individual existence passes from sight; the passage also mentions matter as maya or delusion and accidents as media of the Beloved's revelations. | record |
| Sufi | The Persian Mystics: Jámí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 471-576 | high | Jámí tells himself to leave polishing phrases, cease writing and chanting fables, and not dream that Truth can be revealed by words; he says the pearl of Truth comes when one is made all ear like a shell. | record |
| Sufi | The Persian Mystics: Jámí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 471-576 | medium | The narrator says Jámí recalls the Bible story of Joseph by mentioning Pharaoh's dream, the release of the interpreter, and power at the king's right hand; Yúsuf rises from slave to the king's chief adviser. | record |
| Sufi | The Persian Mystics: Jámí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 471-576 | medium | Zulaikha is widowed, impoverished, ragged, wrinkled, bent, and blind; she crouches by the road, listens for Yúsuf's steed, feels the dust of his procession, and waits by her reed cottage while boys announce his approach. | record |
| Sufi | The Persian Mystics: Jámí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 578-687 | high | The Baháristán or Abode of Spring is described as Jámí's admitted imitation of Sa'di's Gulistán or Rose Garden; Sa'di's Bústán and Mu'in-uddin Jawini's Nigaristán are named as similar garden-arranged works. | record |
| Sufi | The Persian Mystics: Jámí | THE PERSIAN MYSTICS / LONDON / JOHN MURRAY, ALBEMARLE STREET, W. / PREFACE; lines 66-125 | medium | Title-page material identifies The Persian Mystics: Jámí, F. Hadland Davis, the Wisdom of the East series, London publisher John Murray, and the year 1918. | record |
| Sufi | The Persian Mystics: Jámí | THE BABY DARLING / LOVE'S EARTHLY WAY / REASON / THE MOON OF LOVE; lines 894-925 | high | Reason rights the retrograde, completes the imperfect, unites the knot, and is the ancient fountain from which prophets drew. | record |
| Sufi | The Persian Mystics: Jámí | LOVE'S EARTHLY WAY / REASON / THE MOON OF LOVE / MORTAL PARAMOUR; lines 928-945 | high | "The Almighty hand that mix'd thy dust inscribed / The character of wisdom on thy heart" | record |
| Sufi | The Persian Mystics: Jámí | MORTAL PARAMOUR / THE DIVINE UNION / THE MAGIC MIRROR / A LAMENT; lines 980-1076 | high | A mirror is brought, described as 'Reflecting all the world' and lifting a veil from secrets, good and evil. | record |
| Sufi | The Persian Mystics: Jámí | MORTAL PARAMOUR / THE DIVINE UNION / THE MAGIC MIRROR / A LAMENT; lines 980-1076 | high | The prayer asks that the phenomenal world be 'the mirror to reflect the manifestations of thy beauty' rather than a veil separating the speaker from God. | record |
| Sufi | The Persian Mystics: Jámí | MORTAL PARAMOUR / THE DIVINE UNION / THE MAGIC MIRROR / A LAMENT; lines 980-1076 | high | A son is told that the kingdom of the world is not eternal, to make intellect his counsellor, and to sow today for the harvest of eternity. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE BELOVED THE DIVINE CONSOLER / THE SEA OF LOVE / THE BEAUTY OF THE BELOVED / THE WATER OF ETERNAL LIFE; lines 1066-1079 | medium | The passage says every seen form has an archetype in the placeless world, and that the Original is everlasting even if the form perishes. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | PREFACE / F. HADLAND DAVIS. / CONTENTS / INTRODUCTION; lines 116-142 | low | The contents list an introduction with sections on the origin, early Sūfīs, nature, influence, and analysis of the religion of love. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE MOON-SOUL AND THE SEA / LIFE IN DEATH / THE WHOLE AND THE PART / THE DIVINE FRIEND; lines 1180-1200 | medium | "I am as reason and intellect within thy bosom / At the time of joy and gladness, at the time of sorrow and distress." | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | LIFE IN DEATH / THE WHOLE AND THE PART / THE DIVINE FRIEND / ASPIRATION; lines 1203-1244 | medium | Love is defined as heavenward flight, rending veils, renouncing life, feeling without feet, seeing beyond appearances, entering the circle of lovers, and looking beyond the eye. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE WHOLE AND THE PART / THE DIVINE FRIEND / ASPIRATION / THE JOURNEY TO THE BELOVED; lines 1247-1263 | medium | A heavy slumber is said to have fallen from the circling spheres, and the listener is warned against it. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED / THY ROSE; lines 1392-1440 | medium | Winter weaves a robe of Death from flakes; spring finds earth mourning; Time's loom weaves the Sun's dim veil; a worm weaves its lair; God has set His likeness on all things. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | F. HADLAND DAVIS. / CONTENTS / INTRODUCTION / EDITORIAL NOTE; lines 145-162 | medium | The Editors state that deeper knowledge of Oriental ideals and philosophy may help revive a spirit of charity that neither despises nor fears nations of another creed and colour. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | SORROW QUENCHED IN THE BELOVED / THE MUSIC OF LOVE / THE SILENCE OF LOVE / EARTHLY LOVE ESSENTIAL TO THE LOVE DIVINE; lines 1519-1537 | medium | “Love is the astrolabe of God's mysteries.” | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | EARTHLY LOVE ESSENTIAL TO THE LOVE DIVINE / THE ETERNAL SPLENDOUR OF THE BELOVED / WOMAN / THE DIVINE UNION; lines 1558-1580 | medium | A perfect rose or lily rejoices in spring; a useless thorn desires autumn to hide the rose’s beauty and the thorn’s shame. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | WOMAN / THE DIVINE UNION / RESIGNATION THE WAY TO PERFECTION / LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM; lines 1583-1612 | high | Recognizing and confessing one's defects is said to hasten the way to perfection; imagining oneself perfect prevents advance toward the Almighty. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | WOMAN / THE DIVINE UNION / RESIGNATION THE WAY TO PERFECTION / LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM; lines 1583-1612 | high | "Whatsoever is perceived by sense He annuls, / But He stablishes that which is hidden from the senses." | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | WOMAN / THE DIVINE UNION / RESIGNATION THE WAY TO PERFECTION / LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM; lines 1583-1612 | medium | Sunbeams strike a wall, which reflects borrowed light; the hearer is told not to give the heart to stones but to seek the ever-shining Source of Light. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | RESIGNATION THE WAY TO PERFECTION / LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM / THE RELIGION OF LOVE / SPIRIT GREATER THAN FORM; lines 1635-1678 | high | The passage distinguishes sea from foam, compares people to boats on the bright ocean, and says, "behold the Water of waters" and "Within the spirit is a Spirit that calls it." | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 165-253 | high | Plotinus's letter says the wise man withdraws into the 'Holy Place of his own soul,' forsakes the Manifold for the One, and floats upward toward the 'Divine Fount of Being whose stream flows within him.' | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | SPIRIT GREATER THAN FORM / WHERE LOVE IS / THE LOVE OF THE BELOVED / THE LOVE OF THE SOUL AND THE LOVE OF THE BODY; lines 1697-1736 | high | The soul’s love is for Life, the Living One, wisdom, knowledge, and things exalted on high; the body’s love is for houses, gardens, vineyards, goods, and food. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | WHERE LOVE IS / THE LOVE OF THE BELOVED / THE LOVE OF THE SOUL AND THE LOVE OF THE BODY / DESTROY NOT EARTHLY BEAUTY: IT BEAUTIFIES THE SOUL; lines 1739-1752 | medium | The addressee is warned against self-war; foolish thoughts are described as poisonous claws that deeply wound the face of the quiet soul. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | DESTROY NOT EARTHLY BEAUTY: IT BEAUTIFIES THE SOUL / THE DEVIL MAKES USE OF THE BEAUTY OF WOMEN / SELF-AGGRANDISEMENT AND VAINGLORY NO PART OF LOVE / LOVE NEEDS NO MEDIATOR; lines 1832-1845 | medium | The speaker does not desire intercession to be saved from evil sent by God, because evil at God's hand seems good to him. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE DEVIL MAKES USE OF THE BEAUTY OF WOMEN / SELF-AGGRANDISEMENT AND VAINGLORY NO PART OF LOVE / LOVE NEEDS NO MEDIATOR / HUMANITY THE REFLECTION OF THE BELOVED; lines 1848-1884 | high | "So God uses prophets and saints as mirrors whereby to instruct men" | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | LOVE NEEDS NO MEDIATOR / HUMANITY THE REFLECTION OF THE BELOVED / THE WINE EVERLASTING / BE LOST IN THE BEAUTY OF THE BELOVED; lines 1887-1931 | medium | Under 'What Ear Has Told You Falsely,' eye corrects ear, ear becomes eye-like, the body becomes a mirror and gem-like eye, hearing forms ideas, and ideas guide the listener to the Beloved like Majnun. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | LOVE NEEDS NO MEDIATOR / HUMANITY THE REFLECTION OF THE BELOVED / THE WINE EVERLASTING / BE LOST IN THE BEAUTY OF THE BELOVED; lines 1887-1931 | medium | Under 'There Is a Place of Refuge,' the sleeping heart is told that the impermanent kingdom is a dream, illusion seizes the throat like a headsman, refuge exists, and an unbeliever denies it because what is beyond life is not seen. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | LOVE NEEDS NO MEDIATOR / HUMANITY THE REFLECTION OF THE BELOVED / THE WINE EVERLASTING / BE LOST IN THE BEAUTY OF THE BELOVED; lines 1887-1931 | high | The passage asks whether a man of reason abandons reason because a child does not see it, and whether the moon of Love is eclipsed because the rational person does not see Love. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | BE LOST IN THE BEAUTY OF THE BELOVED / THE LOVER'S CRY TO THE BELOVED / SORROW TURNED TO JOY / THE GIFTS OF THE BELOVED; lines 1951-2004 | medium | "Trust in God, yet tie the camel's leg"; the passage also urges using means and exerting oneself bit by bit. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE LOVER'S CRY TO THE BELOVED / SORROW TURNED TO JOY / THE GIFTS OF THE BELOVED / THE WISDOM OF THE WEAK; lines 2007-2020 | high | "O friends, God has given me inspiration. / Oftentimes strong counsel is suggested to the weak." | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE LOVER'S CRY TO THE BELOVED / SORROW TURNED TO JOY / THE GIFTS OF THE BELOVED / THE WISDOM OF THE WEAK; lines 2007-2020 | high | The earthly Adam is taught names by God, and his glory reaches the seventh heaven. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | SORROW TURNED TO JOY / THE GIFTS OF THE BELOVED / THE WISDOM OF THE WEAK / WHITE NIGHTS; lines 2023-2042 | medium | The soul dams up the stream, cleanses the channel, and turns a fresh stream into the channel. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE GIFTS OF THE BELOVED / THE WISDOM OF THE WEAK / WHITE NIGHTS / SAINT AND HYPOCRITE; lines 2045-2064 | high | The listener is told to watch each face, possibly recognize Truth's face through serving, and avoid joining hands with everyone because there are demons with men's faces. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE GIFTS OF THE BELOVED / THE WISDOM OF THE WEAK / WHITE NIGHTS / SAINT AND HYPOCRITE; lines 2045-2064 | medium | Stuffed lions scare the simple; false Musailima is given Muhammad's title, but Musailima retains the name Liar and Muhammad the title Sublimest of beings. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | HARSHNESS AND ADORATION / THE DIVINE ABSORPTION / LOVE MORE THAN SORROW AND JOY / SEPARATION; lines 2149-2215 | high | Knowledge not from God is a burden; rightly borne, it is removed, and mounting the steed of True Knowledge makes the burden fall away. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | SEPARATION / A MOTHER WHOSE CHILDREN WERE IN THE BELOVED'S KEEPING / THE OPTIMISTIC ROSE / THE TRUE MOSQUE; lines 2235-2267 | medium | The speaker warns the soul to accept God's ordinances and not doubt God's benevolence when sudden misfortune befalls it. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | SEPARATION / A MOTHER WHOSE CHILDREN WERE IN THE BELOVED'S KEEPING / THE OPTIMISTIC ROSE / THE TRUE MOSQUE; lines 2235-2267 | high | Fools praise and magnify the mosque while striving to oppress holy men of heart. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | SEPARATION / A MOTHER WHOSE CHILDREN WERE IN THE BELOVED'S KEEPING / THE OPTIMISTIC ROSE / THE TRUE MOSQUE; lines 2235-2267 | medium | Blood is described as impure, but its stain is removed by water. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE OPTIMISTIC ROSE / THE TRUE MOSQUE / A PRAYER / ALL RELIGIONS ARE ONE; lines 2270-2316 | high | The passage says the praises of righteous men and all prophets are kneaded together, mingled into one stream, and emptied into one ewer because the praised one is only One; all religions are one in this respect, and all praises are directed toward God's Light. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE OPTIMISTIC ROSE / THE TRUE MOSQUE / A PRAYER / ALL RELIGIONS ARE ONE; lines 2270-2316 | high | The passage says the praises of righteous men and all prophets are kneaded together, mingled into one stream, and emptied into one ewer because the praised one is only One; all religions are one in this respect, and all praises are directed toward God's Light. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE TRUE MOSQUE / A PRAYER / ALL RELIGIONS ARE ONE / APPENDIX: A NOTE ON PERSIAN POETRY; lines 2319-2416 | medium | Khalil ibn i Ahmad i Bicrí is said to have discovered prosody by listening to rhythmic beats of fuller's mallets on clothes. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE TRUE MOSQUE / A PRAYER / ALL RELIGIONS ARE ONE / APPENDIX: A NOTE ON PERSIAN POETRY; lines 2319-2416 | medium | The passage describes Persian poetry as conventional, preserving old metres, similes, and subjects, and mentions a handbook of bodily similes for erotic poetry. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 334-439 | high | The Sufis regarded the soul as pre-natal, earthly beauty as remembrance of Supreme Beauty, and the body as a veil; “by ecstasy (_Hál_) the soul could behold the Divine Mysteries.” | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 334-439 | medium | The passage says Al-Halláj left material of permanent value to Sufis; government efforts to restrain publicity of his books are likened to trying to hide a light, causing more persistent search. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 534-629 | medium | Sufism is called 'essentially a religion of Love without a creed or dogma'; the passage adds, 'The ways of God are as the number of the souls of men.' | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | A. T. K. / THIS LITTLE BOOK OF EASTERN WISDOM / IS LOVINGLY INSCRIBED / PREFACE; lines 65-114 | medium | Dedicated to A. T. K.: "THIS LITTLE BOOK OF EASTERN WISDOM / IS LOVINGLY INSCRIBED". | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE / II. SHAMSI TABRIZ; lines 763-842 | medium | Al-Aflākí's anecdotes concern Rúmí's miracles and wise sayings; many miracles are followed by conversion, and marvels or wise sayings are generally accompanied by music and dance, compared to jubilations of Indian gods after Rama's victories. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE / II. SHAMSI TABRIZ; lines 763-842 | medium | Rúmí dies at Qonia in 1273 A.D., praising God and leaving spiritual knowledge and instructions to his son; mourners of all creeds attend, and a Christian says they esteem him as the Moses, David, and Jesus of their time. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE / II. SHAMSI TABRIZ; lines 845-933 | medium | The Masnavi is described as full of mysteries; Jalál says great Love is silent, and the Prologue's key-note is the soul's longing to be united with the Beloved; Sufi poets use human love as analogy. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 1039-1112 | high | Socrates’ point is summarized as: what is truly written is written in the soul, and what is truly taught grows in the soul from within. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 1039-1112 | medium | The passage contrasts living speech with writing and describes speech as transitory and adaptable, writing as permanent and addressed to all the world. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 1114-1188 | medium | The passage says Plato is free from Euhemerism, rejects hidden-meaning interpretations of Homer and mythology, treats them as drawing people away from self-knowledge, and still uses poetry and mythology as vehicles of thought and feeling. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 1190-1207 | high | Mysticism is defined as reason concentrated in feeling, enthusiastic love of the good, true, and one, and a sense of infinite knowledge and human faculties. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE.; lines 1210-1298 | medium | Plato's Phaedrus is said to satirize rhetoric and its professors; rhetoric is described as popular but a sham without relation to fact or truth, and lacking knowledge of human nature. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE.; lines 1300-1387 | medium | The age "did not attempt to pierce the mists" or "scale the heights of knowledge," but was lost in doubt and rested on tradition and authority. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE.; lines 1300-1387 | high | The progress of education and wider access to knowledge may lead to new combinations of thought and language; youth trained in the best literatures may grow intellectually and think for themselves. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE.; lines 1389-1409 | medium | Great writers of ancient and modern times will remain to furnish educational materials for coming generations. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE.; lines 1389-1409 | medium | Greater freedom from prejudice and party may allow better understanding of truth and more success in the search for it. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 1412-1536 | low | Phaedrus says Lysias wrote about a fair youth being tempted, not by a lover, and argued that the non-lover should be accepted rather than the lover. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 1538-1589 | high | Socrates says such allegories require much labour and would require rehabilitating 'Hippocentaurs and chimeras dire,' Gorgons, winged steeds, and many other portentous natures. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 1538-1589 | medium | Socrates replies that he is a lover of knowledge, that city-dwellers are his teachers rather than trees or countryside, and that a book can lure him through Attica and the world; he then lies down and asks Phaedrus to read. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 154-206 | medium | Socrates begins by glorifying madness and divides it into divination or prophecy, purification by mysteries, poetry inspired by the Muses, and love; the passage compares parts of this discussion to Cratylus, Io, and Ion. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 1591-1673 | high | The passage contrasts lovers, who later repent of kindnesses when passion ceases, with non-lovers, who act freely and without compulsion. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 1591-1673 | medium | The speaker says that, if listened to, he will seek future advantage, remain self-mastered, forgive unintentional offences, try to prevent intentional ones, and offer marks of lasting friendship. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 1675-1779 | medium | Socrates says ancient sages, men and women, would judge against him if he agreed with Phaedrus, and names Sappho and Anacreon as possible sources. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 1781-1894 | high | The embedded speech says good counsel begins with knowing what one is advising about, and proposes defining the nature and power of love before deciding whether love brings advantage or disadvantage. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 1896-1985 | medium | The lover is said to reduce the beloved to inferiority, delight in or implant defects, act jealously, bar useful society, prevent wisdom, banish divine philosophy, and keep the beloved ignorant and dependent. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 1987-2094 | high | Socrates says he needs a purgation and recalls Stesichorus, who lost his eyes as penalty for reviling Helen and then purged himself with a recantation denying that Helen went to Troy. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 208-288 | high | The philosopher recollects knowledge gained among the gods when seeing earthly beauty; the soul once beheld mysteries in pure light before being entombed in the body and is compared to a bird eager to leave its cage. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2096-2186 | high | “there is also a madness which is a divine gift, and the source of the chiefest blessings granted to men” | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2096-2186 | high | Prophecy is called a madness; the prophetess at Delphi and priestesses at Dodona benefit Hellas when out of their senses, and the Sibyl and other inspired persons give saving intimations of the future. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2096-2186 | high | The third kind of madness is possession by the Muses, which inspires frenzy in a delicate and virgin soul, awakens lyric and other measures, and adorns ancient heroic actions for posterity. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2188-2244 | medium | The passage argues that what is ever self-moving is immortal, unbegotten, indestructible, and the beginning of motion; the soul is identified with this self-moving nature. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2246-2321 | high | The wing is described as akin to the divine, tending to soar upward; it is nourished by beauty, wisdom, and goodness, but wastes when fed by evil and foulness. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2323-2387 | high | The philosopher recollects the things the soul saw while following God; the philosopher's mind has wings and is initiated into perfect mysteries through these memories. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2323-2387 | medium | Every human soul has beheld true being, but many fail to recall the other world; few retain remembrance and are amazed by earthly images of it. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2459-2497 | medium | Followers of Zeus desire a beloved with a Zeus-like soul, seek someone philosophical and imperial, and try to confirm that nature in him. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2499-2549 | medium | At the beloved's flashing beauty, the charioteer remembers true beauty with Modesty, falls back in adoration, and pulls the reins so both horses retreat. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2551-2634 | medium | If self-control, order, and philosophy prevail, the pair live in happiness and harmony, master themselves, enslave vicious elements, emancipate virtuous elements, and become light and winged for flight. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2636-2763 | medium | Socrates notes grasshoppers chirruping overhead in the midday heat; he says they might laugh if the men slept instead of conversed and compares disciplined discourse to Odysseus sailing past Siren voices. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2636-2763 | medium | The grasshoppers' reports win the love of Terpsichore for dancers, Erato for lovers, and Calliope and Urania for philosophers; Calliope and Urania are associated with heaven and thought. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2765-2908 | high | Socrates asks whether the speaker must know the truth; Phaedrus reports that oratory is said to rely on what the many approve and on opinion rather than truth. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2765-2908 | high | Socrates argues that deception is easier where differences are small, and that one who would deceive others and not be deceived must know the real likenesses and differences of things. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 290-374 | high | Good speaking requires knowing and speaking truth; rhetoric is called an art of enchantment that can make things appear good or evil, like or unlike, as the speaker chooses. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2910-3059 | high | Socrates says error enters through resemblances when notions are at variance with realities, and that the rhetorical master must know the real nature of everything. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3061-3191 | high | Socrates states that there are two kinds of madness: one from human infirmity and one a divine release of the soul from custom and convention. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3061-3191 | medium | Socrates says he loves division and generalization and follows anyone who can see 'a One and Many' in nature as if he were a god; he calls such people dialecticians. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3193-3311 | high | Phaedrus says that if the claimant lacks such knowledge, he would be called a madman or pedant with prescriptions but no real understanding of medicine. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3193-3311 | medium | Socrates imagines a person claiming to be a physician because he knows how to apply heating, cooling, vomiting, and purging drugs. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3193-3311 | high | Phaedrus agrees with Socrates' description of existing rhetoric teaching and asks where and how true rhetoric and persuasion are to be acquired. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3313-3435 | medium | Socrates says great arts require discussion and speculation about truths of nature; he presents Pericles as having gained higher philosophy from Anaxagoras and applying it to speaking. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3313-3435 | medium | Socrates says a serious teacher of rhetoric will describe the soul, explain how it acts and is acted upon, classify men and speeches, and explain why one soul is persuaded by one argument and another is not; he criticizes current writers for concealing the nature of the soul. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3437-3548 | high | Socrates describes the rhetorical claim that in courts of law people care not about truth but about conviction and probability; Phaedrus says rhetoric teachers treat this as all-important. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3437-3548 | medium | Socrates argues that probability is engendered by likeness to truth, that the one who knows truth best finds such resemblances, that the rhetorician must classify hearers and things under single ideas, and that the good person should speak and act acceptably to God even if the road is long. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3437-3548 | medium | Socrates introduces propriety and impropriety of writing, asks how one can speak or act about rhetoric acceptably to God, and says he has heard a tradition of the ancients whose truth only they know. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3550-3661 | high | Theuth claims letters will improve wisdom and memory; Thamus replies that the father of letters overvalues them, because writing will create forgetfulness, reliance on external characters, reminiscence rather than memory, and the show of wisdom without reality. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3550-3661 | medium | Socrates cites a Dodona temple tradition that oaks first gave prophetic utterances, and says earlier people accepted truth even from oak or rock. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3550-3661 | high | Socrates describes a better speech as an intelligent word graven in the learner’s soul, able to defend itself and to know when to speak or be silent; Phaedrus calls it the living word of knowledge, with the written word as its image. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3550-3661 | high | Socrates says writing is like painting: painted creations look alive but remain silent; written speeches seem intelligent but give one answer, circulate indiscriminately, and cannot protect or defend themselves. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3663-3779 | high | Socrates says, “Wise, I may not call them; for that is a great name which belongs to God alone,” and calls them lovers of wisdom or philosophers. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3663-3779 | medium | Socrates says the dialectician, finding a congenial soul, “sows and plants therein words” that contain seed and become fruitful in other soils. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3663-3779 | medium | Socrates says the best writings are reminders, while principles of justice, goodness, and nobility taught orally and graven in the soul are the true way of writing and legitimate offspring. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3663-3779 | medium | Socrates says, “to the fountain and school of the Nymphs we went down,” and that the Nymphs bade them convey a message to speech composers, poets, and law-writers. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 376-455 | high | True rhetoric is likened to medicine: the rhetorician must know the natures of souls and adapt speech to persons, times, and seasons. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 376-455 | medium | The husbandman metaphor contrasts sowing in a hot-bed or garden of Adonis with sowing in the deep natural soil of the human soul. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3781-3808 | medium | Socrates says Isocrates has genius above Lysias' orations, will improve with age, will surpass former rhetoricians, will not be satisfied with rhetoric, has divine inspiration leading him higher, and has philosophy in his nature. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3781-3808 | medium | “Beloved Pan, and all ye other gods who haunt this place, give me beauty in the inward soul; and may the outward and inward man be at one.” | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3781-3808 | high | “May I reckon the wise to be the wealthy, and may I have such a quantity of gold as a temperate man and he only can bear and carry.” | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 457-547 | medium | The passage lists the main subjects of the Phaedrus: false or conventional rhetoric, love or inspiration of beauty and knowledge as madness, dialectic, true rhetoric based on dialectic, and the superiority of spoken over written word. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 457-547 | medium | Higher rhetoric is based on dialectic; dialectic is inspiration akin to love; true knowledge of heaven and earth rests on enthusiasm or love of ideas present in this world and another. Love is divided into interested love, disinterested or mad love fixed on sense objects, and disinterested love directed toward the unseen. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 457-547 | medium | The passage lists the main subjects of the Phaedrus: false or conventional rhetoric, love or inspiration of beauty and knowledge as madness, dialectic, true rhetoric based on dialectic, and the superiority of spoken over written word. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 457-547 | low | The passage lists the main subjects of the Phaedrus: false or conventional rhetoric, love or inspiration of beauty and knowledge as madness, dialectic, true rhetoric based on dialectic, and the superiority of spoken over written word. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 549-637 | medium | Plato is said to have a higher purpose than showing Socrates as a rival of Athenian rhetoricians; Lysias’ speech contains a germ of truth, Socrates develops it, and successive views of love yield to a higher view. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 63-152 | medium | The introduction connects Phaedrus with Symposium, says the two contain Plato's philosophy of love, joins love with philosophy, and describes an ideal sought as recovery from a former state of existence. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 63-152 | medium | Phaedrus asks about the local tradition of Boreas and Oreithyia; Socrates rejects rationalizing mythology, says he does not yet know himself, and compares self-study with inquiry into the serpent Typho. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 63-152 | medium | Socrates veils his face, invokes the Muses, ironically assumes the person of the non-lover, and begins to inquire into the nature and power of love. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 639-716 | high | In that other state they see justice, holiness, and truth not as imperfect worldly copies but as absolutes. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 718-802 | medium | The triple soul is said to have had a previous existence, to have followed in the train of a god, and to have partially and imperfectly seen absolute truth. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 718-802 | medium | The charioteer-and-steeds image is compared with Parmenides, but the passage says Parmenides' horses are not allegorical and that the poet approaches in a chariot to regions of light and the house of the goddess of truth. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 804-884 | medium | Men are distinguished from animals by recognition of the universal known in a former state, and reason cannot be obliterated or lost. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 804-884 | medium | The philosopher, or philosopher and lover together, is described as a sort of madman and compared with the Republic and Theaetetus; the myth is said to describe figuratively things beyond human faculties or inaccessible to the age. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 886-959 | medium | The passage distinguishes lower and higher love, describes higher love as contemplating forms with religious awe, compares the opposition to flesh and spirit in St. Paul, and mentions the rational soul mastering both steeds in spiritual combat. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 886-959 | high | The passage describes a yearning for justice, temperance, and wisdom to appear as visible beauty, compares this to the Madonna in Christian art, and says images are only the shadow of heavenly truth. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 886-959 | medium | The passage turns to criticism of rhetoric as persuasion without knowledge of truth and contrasts rhetoric with dialectic, higher philosophy, and psychological analysis. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 961-1037 | high | The passage says dialectic and rhetoric are neglected, describes Socrates as piercing differences of times and countries, and frames his question about preferring appearances to reality. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1011-1075 | medium | A quoted comparison says Reason’s influence on Love is like a raindrop on the ocean: a brief mark that disappears. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1077-1154 | high | Love’s perfume is linked to sweeping dust from the tavern threshold; the jewelled cup of ruby wine is glossed as hunger and thirst after wisdom, accompanied by tears. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1077-1154 | high | Bell says Hafiz mixes wine, love, and Sufi teaching inextricably. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1156-1232 | medium | Hafiz is said to formulate ideas as profound as the warning that “there is no musician to whose music both the drunk and the sober can dance.” | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1234-1273 | high | Some poets are said to write with double meaning and to use words such as wine, cup, cup-bearer, musician, magian, and Christian girdle to express profound mysteries. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1234-1273 | medium | The tavern is glossed as instruction or worship, the tavern-keeper as teacher or priest, wine as divine knowledge, the idol as God, beauty as divine perfection, locks as glory, cheek-down as spirits around the throne, and the black mole as indivisible unity. | record |
| Sufi | Poems from the Divan of Hafiz | LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1276-1415 | medium | The speaker laments a dishonoured name and public shame, then cites the wise: if life’s desire is attained, the world should be cast aside and abandoned. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 128-213 | medium | Hafiz is introduced as Shemsuddin Mahommad of Shiraz; his names and titles include Sun of the Faith, Praiseworthy, reciter of the Koran, Tongue of the Hidden, and Interpreter of Secrets. | record |
| Sufi | Poems from the Divan of Hafiz | LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1417-1552 | high | Soft-voiced Lulis plunder the speaker’s heart; the speaker is a beggar before a dowered mistress; the Hidden remains behind a locked gate; Joseph and Zuleika are invoked through beauty and Love. | record |
| Sufi | Poems from the Divan of Hafiz | LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1554-1689 | medium | A feast or banquet gives wine and food alike to king and slave, drunk and sober, low and mighty; afterward all must bow beneath the archway of Life toward an unknown outside. | record |
| Sufi | Poems from the Divan of Hafiz | LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1554-1689 | medium | “Who knows the Curtain’s secret?... Heaven is mute!” and the passage rebukes disputing with Him who holds the Curtain. | record |
| Sufi | Poems from the Divan of Hafiz | LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1691-1831 | high | A divine thrall may miss the road and err in order to learn wisdom through distress; otherwise pardon and compassionate mercy would be meaningless. | record |
| Sufi | Poems from the Divan of Hafiz | LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1833-1938 | medium | The fanatic is told not to reproach the drunkard or enroll others’ faults; each person who reaches the goal will reap the harvest his hands have sown. | record |
| Sufi | Poems from the Divan of Hafiz | WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ / XVIII; lines 2073-2125 | high | The jeweled Sultan’s crown is linked with fear of death and danger; a conqueror’s reward is said not to be worth army woes, fire, and sword. | record |
| Sufi | Poems from the Divan of Hafiz | WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ / XVIII; lines 2073-2125 | medium | “Wash white that travel-stained sad robe of thine!”; word and deed bear one colour; sea-sorrow, pearls, and the blast are weighed against gain. | record |
| Sufi | Poems from the Divan of Hafiz | INTRODUCTION / FROM THE DIVAN OF HAFIZ / XVIII / XXIII; lines 2128-2257 | medium | The Saki is praised for showing joy’s path; his cup, wisdom, order, and health are linked to the end of care. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 215-287 | medium | “Lay down thine arms when Fortune is thy foe, / ’Gainst Heaven’s wheel, Wrestler, try not a throw, / Drink steadfastly the cup whose name is Death...” | record |
| Sufi | Poems from the Divan of Hafiz | INTRODUCTION / FROM THE DIVAN OF HAFIZ / XVIII / XXIII; lines 2259-2302 | high | Time’s sphere has passed over many lives; the cup in the hand is said to contain clay through which dead kings such as Kobad, Bahman, and Djemshid speak. | record |
| Sufi | Poems from the Divan of Hafiz | INTRODUCTION / FROM THE DIVAN OF HAFIZ / XVIII / XXIII; lines 2259-2302 | high | The speaker calls wine and love secret draughts, confesses service to the grape, urges a friend to loosen heart-care, and says no astronomer can loosen Fate’s knot hidden by the heavens. | record |
| Sufi | Poems from the Divan of Hafiz | XVIII / XXIII / XXVII / XXVIII; lines 2337-2463 | high | The speaker, drunk within the tavern gates, finds Love’s passionate wisdom hidden there and later recalls the beloved arranging Hafiz’s inmost thought into verse. | record |
| Sufi | Poems from the Divan of Hafiz | XVIII / XXIII / XXVII / XXVIII; lines 2465-2492 | high | Grief and parting will pass into meeting; a sad bird’s lament reaches the rose; the speaker says to leave the mosque for the tavern and notes the preacher’s long homily and life’s brevity. | record |
| Sufi | Poems from the Divan of Hafiz | XXVIII / XXXII / XXXIII / XXXIV; lines 2562-2634 | high | Since earliest efforts to shape Speech, the poem says none like Hafiz has torn the veil of Ignorance from the face of Thought. | record |
| Sufi | Poems from the Divan of Hafiz | XXXII / XXXIII / XXXIV / XXXVI; lines 2637-2669 | high | The passage says learned books will not yield the key to Love’s locked gateway; the heart grown wise through pain and sorrow should ask no remedy; when the time of roses returns, Hafiz should take what it gives before it passes and ask no more why. | record |
| Sufi | Poems from the Divan of Hafiz | XXXVI / XXXVII / XXXVIII / XXXIX; lines 2760-2889 | high | The addressee is told not to leave righteousness despite the world’s lure; Moses brings wealth from Sinai, and the addressee must not bow to the golden calf like Samir. | record |
| Sufi | Poems from the Divan of Hafiz | XXXVI / XXXVII / XXXVIII / XXXIX; lines 2760-2889 | medium | The city of kings is laid waste, friendship once sprang from dust, wind and rain labour in vain, and no one knows the secret of God’s dread task or what has happened to the wheels of Time. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 289-349 | high | Shah Shudja says the world is like “the shadow of a cloud and a dream of the night,” says he is about to fare on “a long journey,” warns against discord, invokes God’s reproach, and tells Ahmed to go to Kerman. | record |
| Sufi | Poems from the Divan of Hafiz | XXXVIII / XXXIX / XLIII / NOTES; lines 2919-3005 | high | Pir-i-Maghan means Old Man of the Magians; the title is traced from Zoroastrian priest to tavern or caravanserai keeper and then to a Sufi wise old man who refreshes travelers with spiritual doctrine. | record |
| Sufi | Poems from the Divan of Hafiz | XXXVIII / XXXIX / XLIII / NOTES; lines 2919-3005 | low | The first line is said to be borrowed from Yezid ibn Moawiyah; Hafiz was reproached and answered that it was good policy to steal from heretics whatever they had of worth. | record |
| Sufi | Poems from the Divan of Hafiz | XXXVIII / XXXIX / XLIII / NOTES; lines 3007-3105 | high | Djemshid’s magic cup shows the universe and all events; interpreters identify it with the sun, a terrestrial globe, or the heart of the learned person. | record |
| Sufi | Poems from the Divan of Hafiz | XXXVIII / XXXIX / XLIII / NOTES; lines 3221-3341 | high | Solomon is called the type of human greatness and a king whose mastery has left nothing behind. | record |
| Sufi | Poems from the Divan of Hafiz | XXXIX / XLIII / NOTES / XVIII; lines 3386-3470 | high | Al Khizr is described as a prophet associated with Phineas, Elias, and St. George; he discovered and drank from the fountain of life, became immortal, and guided Alexander to the same fountain in the Land of Darkness. | record |
| Sufi | Poems from the Divan of Hafiz | XXXIX / XLIII / NOTES / XVIII; lines 3472-3550 | medium | The note says the orthodox Muslim's prayer carpet would not buy one glass of Sufi wine and that he is unworthy to lay his head on the tavern steps, glossed as Sufi instruction. | record |
| Sufi | Poems from the Divan of Hafiz | XXXIX / XLIII / NOTES / XVIII; lines 3472-3550 | medium | The note explains that one-coloured clothing is a Persian idiom for sincerity, contrasting the grape's single purple robe with the hypocritical patched dervish garment. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 351-413 | medium | As a young man Hafiz followed Sheikh Mahmud Attar, who combined teaching with selling fruit and vegetables; Hafiz sings as a disciple of the tavern asking for a goblet to drink to the Sheikh without a monastery. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 351-413 | medium | The stricter Sufis of Sheikh Hassan Asrakpush wear blue garments and claim heavenly desires; Hafiz criticizes blue-clad rivals as black-hearted and says he must tear off the blue robe before receiving the cup of true wisdom. | record |
| Sufi | Poems from the Divan of Hafiz | XLIII / NOTES / XVIII / XXIII; lines 3553-3644 | medium | An omen can be taken by opening the Koran or another accredited book, including the Divan of Hafiz, pricking a pin into the page, and following the indicated verse; this is often used before a journey. | record |
| Sufi | Poems from the Divan of Hafiz | XLIII / NOTES / XVIII / XXIII; lines 3553-3644 | medium | One of Browne's friends argues that God withholds neither spiritual knowledge nor occult sciences and magical powers from those who strive earnestly for them. | record |
| Sufi | Poems from the Divan of Hafiz | NOTES / XVIII / XXIII / XXVIII; lines 3678-3763 | medium | Gabriel is the highest angel, writes God’s decrees, revealed the Koran to Mahommad, shelters God’s throne with his wings, and is invoked as protector of Shiraz. | record |
| Sufi | Poems from the Divan of Hafiz | XXIII / XXVIII / XXXIII / XXXIV; lines 3781-3859 | high | Qur'anic citation: God announces a substitute on earth, teaches Adam the names, tests the angels, commands worship of Adam, and Eblis refuses. | record |
| Sufi | Poems from the Divan of Hafiz | XXXIV / XXXVI / XXXVII / XXXIX; lines 3892-3989 | medium | Harut and Marut are refused entry to heaven, choose punishment in this world through an intercessor, suffer in Babel, and may teach magic there; Mahommad is said to curse Zohra when viewing Venus. | record |
| Sufi | Poems from the Divan of Hafiz | XXXVII / XXXIX / XLIII / THE END; lines 3991-4129 | medium | The note says the same story appears in the Talmud; the angels Asa and Asail sin, are carried into a great mountain, suspended by chains over an abyss, and teach Solomon wisdom. | record |
| Sufi | Poems from the Divan of Hafiz | XXXVII / XXXIX / XLIII / THE END; lines 3991-4129 | medium | An Afghan ars poetica says poetry needs a magician, metre must be weighed, and Truth is a mistress on a black steed, veiled by allegory and adorned with metaphor, sound, rhythm, and hidden meaning. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 415-498 | high | Hadji Kawameddin Hassan is called a second Assaf, while Shah Shudja is linked with Solomon; after a journey Hafiz stays in the vizir’s house and describes a judge’s officer as like a serpent in ambush, forcing him back to his master’s threshold and refuge. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 500-592 | high | A tradition says Mansur refused to give his son both Jelaleddin and Hafiz, calling them the two wisest men in his realm. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 594-680 | high | The Divan is compared to the Aeneid as consulted for future action; Nadir Shah uses Sortes Hafizianae before an expedition and takes the verse as encouragement to conquest. | record |
| Sufi | Poems from the Divan of Hafiz | TRANSLATED BY / GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN; lines 66-125 | medium | The passage names songs of dead laughter, love, a rose-red wine-cup, a forgotten rose, a nightingale, graver music, and addresses Hafiz as seeker of the keys of Life and Death. | record |
| Sufi | Poems from the Divan of Hafiz | TRANSLATED BY / GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN; lines 66-125 | high | The speaker says 'we' laugh, warm at Love's fire, thirst for wine, sing in Grief's choir, asks Hafiz to sing wisdom from joy and sorrow, and imagines wreaths upon his grave. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 792-859 | medium | The passage states that union and interdependence of divine and human is older than Sufi thought and goes back to Indian teaching and the Veda; one should love the neighbor because one is the neighbor. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 922-1009 | high | Hafiz is described as a weary seeker after wisdom who prays God to show him guiding light for his steps. | record |
| Hindu | The Ramayan of Valmiki | CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 1157-1236 | high | Brahmá says Válmíki has unconsciously made a verse, whose tuneful lines burst spontaneously from his breast. | record |
| Hindu | The Ramayan of Valmiki | INVOCATION.(1) / BOOK I.(6) / OM.(8) / Canto III. The Argument.; lines 1239-1399 | high | The hermit receives the poem’s seed, moistens his lips with water, sits reverently on holy grass oriented east, and enters meditation. | record |
| Hindu | The Ramayan of Valmiki | BOOK I.(6) / OM.(8) / Canto III. The Argument. / Canto IV. The Rhapsodists.; lines 1402-1576 | high | Valmiki wonders who will tell the completed tale; Kusa and Lava arrive in hermit dress, are described as twin princely youths, and he teaches them the Ramayan. | record |
| Hindu | The Ramayan of Valmiki | Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 15268-15433 | medium | A tale is introduced: a bounteous saint gave Kaikeyí's father knowledge of the languages of creatures; one morning he heard a bird and laughed. | record |
| Hindu | The Ramayan of Valmiki | BOOK I.(6) / OM.(8) / Canto III. The Argument. / Canto IV. The Rhapsodists.; lines 1578-1625 | medium | Wise Brāhmans continually feed the flame of worship and are versed in all Vedic lore. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17481-17609 | medium | Rama tells King Guha to care constantly for people, treasure, army, and fortified places, since the sovereign's task is hard. | record |
| Hindu | The Ramayan of Valmiki | Canto III. The Argument. / Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers.; lines 1749-1894 | high | “Two sages, holy saints, had he, / His ministers and priests to be: / Vaśishṭha... / And Vámadeva...” | record |
| Hindu | The Ramayan of Valmiki | Canto III. The Argument. / Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers.; lines 1749-1894 | medium | Rishyaśring will dwell in the wood with deer, know no mortal except his father, and obey strict rules for young Brahman ascetics. | 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 | At sunrise the heroes leave, travel through dense wood, and approach where the Yamuna joins the holy Ganga near Prayag. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers. / Canto LXII. Dasaratha Consoled.; lines 18972-19059 | medium | Kauśalyá weeps, clasps his hands, places them on her head, asks forgiveness, explains that anguish caused her rash words, reflects on sorrow’s power, laments the fifth night since her son entered the wild woods, and compares her grief to an ocean swollen by floods. | 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 22352-22413 | medium | Bharat addresses the weary men, tells them to rest where they choose, and goes with priest and deacon to Bharadvaja's dwelling to see the saint. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 22416-22555 | high | Bharadvája rises to greet Vaśishṭha, recognizes Bharat, gives grace-gift, water for feet, and fruit, and asks about Ayodhyá while avoiding mention of the dead Daśaratha. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 23088-23203 | high | Rama says dwelling in the wood fulfills his father’s bond and gratifies Bharat; he cites departed royal-saint ancestors who said woodland life secures immortal bliss for a king. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed.; lines 23639-23817 | medium | Ráma tells Lakshmaṇ there is no need for weapons against Bharat; he swore to do his father’s will, rejects gains won by harming kin, and says his aims are for his brothers’ welfare. | record |
| Hindu | The Ramayan of Valmiki | Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24571-24710 | medium | Bharata praises Rama as unequaled, free from ill or elation, approved by sages, pure, wise, and knowing birth and death. | record |
| Hindu | The Ramayan of Valmiki | Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24713-24863 | medium | Jābāli, a twice-born sage, speaks against Rāma’s view of virtue, saying humans are born alone and die alone and questioning kinship ties. | 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 | medium | Javali has addressed Rama; Rama replies that his words are fair but falsely wear virtue’s garb and lead from duty’s path. | record |
| Hindu | The Ramayan of Valmiki | Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat.; lines 25181-25308 | medium | Vaśishṭha teaches that father, mother, and holy guide deserve honor; he urges Ráma to heed his mother, Bharat’s request, and the path of virtue. | record |
| Hindu | The Ramayan of Valmiki | Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25822-25995 | high | Anasúyá praises Sítá’s virtue in renouncing kin, state, and wealth to follow Ráma into the woods, and teaches that devoted wives gain heaven, fame, and merit, while unfaithful women lose virtue and reputation. | record |
| Hindu | The Ramayan of Valmiki | Canto CXII. The Sandals. / Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage.; lines 26575-26704 | medium | The prostrate giant recognizes Rāma, names the Maithil dame and Lakṣmaṇ, says he was Tumburu, and explains that Kuvera cursed him until Rāma destroys him, after which he will regain his proper shape and heaven. | record |
| Hindu | The Ramayan of Valmiki | Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26707-26883 | medium | Ráma, Lakshmaṇ, and Sítá approach Śarabhanga beside the holy flame, bow and sit; Śarabhanga explains that Indra came to take him to Brahmá’s sphere, earned by penance, but he waited to see Ráma. | record |
| Hindu | The Ramayan of Valmiki | BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage.; lines 27191-27356 | high | After Rama begins his journey, Sita speaks softly and fearfully to him. | record |
| Hindu | The Ramayan of Valmiki | Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya.; lines 27420-27561 | medium | Rama returns to Sutikshna’s abode; in the holy wood he asks the sage for the way to Agastya’s dwelling, saying he wishes to go with his wife and brother to greet and honor Agastya. | record |
| Hindu | The Ramayan of Valmiki | Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya.; lines 27420-27561 | medium | Rama marvels at the tale, enters a hermit settlement with Sita and Lakshmana, is honored by saints, visits successive ascetics’ cottages, and spends varied periods there until ten years have passed. | record |
| Hindu | The Ramayan of Valmiki | Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya.; lines 27563-27702 | high | Ráma says Agastya subdued a deathlike fiend and, through power won by holy works, ordained the grove as a refuge and defense from violent oppressors. | record |
| Hindu | The Ramayan of Valmiki | Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya.; lines 27704-27812 | medium | Ráma says Agastya is a world-renowned pure saint; gods and heavenly minstrels serve him, and liars, tyrants, cheats, and sinners cannot dwell within the place. | 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 | Brahmá had granted Rávaṇ a boon that gods, demons, heavenly bards, and spirits of earth and air would not kill him. | record |
| Hindu | The Ramayan of Valmiki | Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow.; lines 27980-28109 | medium | Rama reverently hears Agastya, praises the master's favor, and asks for a place with thick trees and springs where he may build a hermit cell; Agastya's glory is compared to kindled fire. | record |
| Hindu | The Ramayan of Valmiki | Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35393-35562 | high | Lakshmaṇ, seeing Rāma’s fearful mood, reverently urges him not to abandon gentleness or undo the triple world for one person’s sin. | record |
| Hindu | The Ramayan of Valmiki | Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37302-37465 | medium | Rama laments helplessly in sorrow, and Lakshman replies with counsel, urging him not to sink under grief. | record |
| Hindu | The Ramayan of Valmiki | Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 37951-38127 | medium | Sugriva counsels Rama to awaken his former strength, not yield to despair, and follow the wiser path; he compares the despairing person to a foundered vessel in waves of woe. | record |
| Hindu | The Ramayan of Valmiki | Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39591-39757 | medium | "In vain my Tárá reasoned well, / On dull deaf ears her counsel fell." | record |
| Hindu | The Ramayan of Valmiki | Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells.; lines 3993-4078 | high | After walking more than a league on the southern shore of the Sarjū, the sage tells Rāma to touch lustral water and heed his counsel. | record |
| Hindu | The Ramayan of Valmiki | Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 40089-40239 | medium | Tárá says Báli is paying the penalty for Sugríva’s expulsion and Rumá’s withholding, says her wise counsel was ignored, imagines Báli among nymphs above, declares Fate his real conqueror, and questions Raghu’s son for striking him while he fought his foe. | record |
| Hindu | The Ramayan of Valmiki | Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 40241-40395 | medium | Báli asks Sugríva to protect Angad as his own, praises Angad’s future prowess, describes Tárá’s skill in signs and foresight, urges fidelity to the son of Raghu, and offers his gold chain. | record |
| Hindu | The Ramayan of Valmiki | Canto XII. The Palm Trees. / Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains.; lines 41158-41297 | high | Hanumān, described as sage, true, scripturally learned, duty-trained, prudent, and eloquent, seeks to reach Sugrīva’s mind and begins salutary counsel. | record |
| Hindu | The Ramayan of Valmiki | Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 41538-41672 | medium | Rāma tells Lakshmaṇ that one who tames anger is the worthiest hero, commands him not to be led astray by wrath, and instructs him to use gentle speech while charging Sugrīva with failed faith and wasted time. | record |
| Hindu | The Ramayan of Valmiki | Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 41674-41802 | high | Hanuman, foremost in wisdom among the Vanars, reminds Sugriva that Rama freed him from peril and overthrew Bali for his sake. | record |
| Hindu | The Ramayan of Valmiki | Canto XLIV. The Ring. / Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave.; lines 43443-43565 | medium | A holy woman appears, wearing blackdeer hide and shining with the light of fervent zeal and holy rite. | record |
| Hindu | The Ramayan of Valmiki | Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44055-44194 | medium | Sampáti says vultures descend from Vinatá, have Suparṇa’s far-sight, can see prey a hundred leagues away, and can now descry Rávaṇ and the lady. | record |
| Hindu | The Ramayan of Valmiki | Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44197-44375 | medium | Nisakar says Sampati’s wings, power, and sight will return and that a noble deed has been foretold by prophecy known through penance. | record |
| Hindu | The Ramayan of Valmiki | Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love. / Canto XXIX. The Celestial Arms.; lines 4527-4679 | high | Facing east, the pure saint consigns the host of spells to Ráma, teaches the hard-won lore of the arms, and mutters the spell that summons and rules them. | record |
| Hindu | The Ramayan of Valmiki | Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March.; lines 48588-48746 | high | Rávan explains that victory springs from counsel, ranks rulers who seek counsel above those who plan alone or act rashly, distinguishes good and bad deliberation, and asks the lords to consult. | record |
| Hindu | The Ramayan of Valmiki | Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March.; lines 48748-48929 | medium | Vibhishaṇ warns that the Maithil dame will bring peril, urges Rāvaṇ to restore her, and says Rāma and the Vānars may ruin Laṅkā, cross the sea, and scale the ramparts. | record |
| Hindu | The Ramayan of Valmiki | Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March. / Canto XI. The Summons.; lines 48931-49085 | medium | Rávaṇ speaks as a tremendous king, remains sternly resolved to resist, and dismisses his brother from the hall. | record |
| Hindu | The Ramayan of Valmiki | Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March. / Canto XI. The Summons.; lines 49087-49274 | high | Vibhishana warns Ravana not to keep Sita, compared to a deadly serpent, and urges him to restore her to Rama before woodland warriors surround the city and Rama's arrows strike. | record |
| Hindu | The Ramayan of Valmiki | Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March. / Canto XI. The Summons.; lines 49276-49447 | high | Vibhishan rebukes Indrajit's rashness, warns of Raghu's son's fiery arrows, and urges Ravana to give riches and restore Sita to Rama. | record |
| Hindu | The Ramayan of Valmiki | Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March. / Canto XI. The Summons.; lines 49449-49611 | high | Rāma addresses Hanumān and the other Vānara chiefs, asking for their views in a time of peril and saying the wise depend on faithful friends for counsel. | record |
| Hindu | The Ramayan of Valmiki | Canto IV. The March. / Canto XI. The Summons. / Canto XX. The Spies. / Canto XXI. Ocean Threatened.; lines 49896-49982 | high | Lakshman restrains Rama’s arm, urges that the wise control passion, and voices from the air cry, “Spare, Ráma, spare.” | record |
| Hindu | The Ramayan of Valmiki | Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5006-5160 | medium | Kuśanábha praises his daughters’ deed and teaches, “Patience, my girls, exceeds all price,” calling it alms, truth, sacrifice, virtue, and fame. | record |
| Hindu | The Ramayan of Valmiki | Canto XXII. Ocean Threatened. / Canto XXIII. The Omens. / Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head.; lines 51281-51416 | medium | Malyaván, described as Rávaṇ’s wise elder and guide, advises the king to make peace with Ráma, restore the captive queen, and recognize that Justice strengthens his foes while Injustice marks the giants. | record |
| Hindu | The Ramayan of Valmiki | Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5320-5394 | medium | The hermits bathe as Scripture directs, pay oblations, burn offerings to Fire, sip oil like Amrit, and sit by degree around Viśvāmitra, with Raghu’s sons nearer. | 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 54021-54176 | medium | “Ah me ill-minded, not to take / His counsel when Vibhishaṇ spake... / I drove my sage adviser hence...” | record |
| Hindu | The Ramayan of Valmiki | Canto LXXIV. The Medicinal Herbs. / Canto LXXV. The Night Attack. / Canto CII. Lakshman Healed. / Canto CVI. Glory To The Sun.; lines 55285-55354 | medium | Rávaṇ stands faint, bleeding, and angry; Agastya comes to Ráma and speaks gently. | record |
| Hindu | The Ramayan of Valmiki | Canto CVI. Glory To The Sun. / Canto CVIII. The Battle. / Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated.; lines 55739-55880 | medium | Hanuman asks permission to kill Sita's guards; Sita refuses, saying servants obey monarchs and that one reaps what one sows. | record |
| Hindu | The Ramayan of Valmiki | CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57582-57606 | medium | The conclusion of the sixth book is described as later than Válmíki and as speaking of Ráma’s glorious happy reign while promising blessings to readers and hearers. | record |
| Hindu | The Ramayan of Valmiki | SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 57936-58038 | medium | Lakshmi is honoured in a Magha festival, identified with Saraswati, and worshipped with flowers, perfumes, rice, and water; inkstand and writing-reed are honoured and writing is not done. | record |
| Hindu | The Ramayan of Valmiki | SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58041-58109 | medium | In his character as Time, Śiva presides over extinction and astronomical regulation; his crescent moon, serpent necklace, and skull necklace mark lunar phases, years, ages, and generations. | record |
| Hindu | The Ramayan of Valmiki | SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58112-58192 | medium | The note describes avatár examples: a gigantic tortoise sustaining Mount Mandar in the ocean, a fish recovering the lost Veda from the sea and saving mankind from waters, and an avatár effected through a mysterious vase and magic liquor. | record |
| Hindu | The Ramayan of Valmiki | SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58315-58446 | medium | Valmiki hears Sita's cries while gathering sacred grass and wood for the flame; he blesses and comforts her, calls her first of faithful wives, and offers refuge in the holy grove with rites, bathing, hermit maidens, fruit, flowers, grain, and care of trees. | record |
| Hindu | The Ramayan of Valmiki | HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59726-59842 | high | Rāma is weary from fighting and deep in thought; Rāvaṇa stands ready for battle; Agastya, who has come to see the battle, approaches Rāma and speaks. | record |
| Hindu | The Ramayan of Valmiki | HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59936-60014 | medium | Ráma is praised as divine; Sítá is Lakshmí; Vāmana strides the three worlds and confines Bali; Ráma assumes human form to kill Rávaṇa; devotees and reciters gain benefits. | 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 6063-6131 | medium | The narrator tells Rama he has related how Ganga came from heaven; the story of the flood's descent grants wealth, purity, fame, long life, and raises hearers to the skies. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 61975-62090 | medium | Valmiki is described as son of Varuna/Prachetas; despite Brahman birth he associated with foresters and robbers, attacked the seven Rishis, learned the reversed Rama mantra, remained immovable for thousands of years, and was found enclosed in an ant-hill. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 61975-62090 | high | Schlegel describes Valmiki as a solitary woodland muni and rishi, both poet and seer, singing Rama’s exploits by divining insight rather than ordinary acquired knowledge. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 61975-62090 | high | Trikalajna is glossed as knower of the three times; a variant means knower of the three worlds, and a cited Manu passage says rishis gain vision of the three worlds by tapas. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62092-62214 | medium | Veda is defined as knowing or knowledge, applied by Brahmans to ancient sacred literature and to four hymn collections; it is compared with Greek and English words for knowing and wisdom. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62451-62563 | medium | A cited passage and comment describe Brahmans holding public disputations about the causes of things during ceremonial intervals and present this as evidence for ancient Indian philosophy. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62817-62940 | high | A canto concerns the belief that spells, when learnt and muttered, can grant secret knowledge and superhuman powers; incorporeal weapons are linked to gods, demi-gods, and fancy. | record |
| Hindu | The Ramayan of Valmiki | THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64183-64293 | high | The Vedas were stolen by the demons Madhu and Kaitabha, submerged in the sea, and promptly recovered by Vishnu in one of his incarnations. | record |
| Hindu | The Ramayan of Valmiki | FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64430-64570 | medium | A cited comparison says Indra as nocturnal sun hides in the starry heavens, the stars are his eyes, and hundred-eyed Argos is a Hellenic equivalent form. | record |
| Hindu | The Ramayan of Valmiki | FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65152-65262 | medium | A reciprocal ethical precept occurs frequently in old Indian poems and extends charity to humans, birds, and beasts. | record |
| Hindu | The Ramayan of Valmiki | FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65850-65967 | medium | The note summarizes blessings for readers or hearers of Rama's tale: long life, victory, absolution from sins, sons, riches, a desired husband, reunion with kin, fulfilled desires, and fulfilled prayers. | record |
| Hindu | The Ramayan of Valmiki | FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 66088-66271 | medium | The solar figure is glossed as son of Aditi and lord of the solar disk, creator or giver of life, mover of the world, sky-going, nourisher, ray-bearing, golden, resplendent, cause of day, seven-horsed, and destroyer of darkness or ignorance. | record |
| Hindu | The Ramayan of Valmiki | The Ramayan of Valmiki / CONTENTS / INVOCATION.(1); lines 661-687 | medium | Válmíki is praised as a bird of charming song who mounts on Poesy’s high spray and sings Ráma in a deathless lay. | record |
| Hindu | The Ramayan of Valmiki | FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 66273-66368 | medium | Footnotes gloss epithets including Jayabhadra as Brahma's porter, Hanuman as conveyance, control of the senses, knowledge through Pranava or Om-kara, Brahma-knowledge, devouring all things, and destroying pain or ignorance. | 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 | Shatananda welcomes Rama, calls Visvamitra an invincible and glorious Brahman sage empowered by long austerities, and says Rama is blessed to have him as guide. | record |
| Hindu | The Ramayan of Valmiki | Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati. / Canto L. Janak.; lines 6824-6999 | medium | Viśvámitra reaches Vaśishṭha’s pure abode, bright with trees, flowers, and creepers, visited by saints, angels, gods, heavenly beings, spirits, deer, and holy Bráhmans. | record |
| Hindu | The Ramayan of Valmiki | CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 690-862 | medium | Valmiki, the hermit saint, asks Narad to identify the man who is virtuous, heroic, true, wise, kind, just, beautiful, restrained, and able to protect the worlds; Narad is described as knowing past, present, and future. | record |
| Hindu | The Ramayan of Valmiki | Canto XLVII. Sumati. / Canto L. Janak. / Canto LIV. The Battle. / Canto LV. The Hermitage Burnt.; lines 7166-7341 | medium | Viśvāmitra gives the empire to his only remaining son, seeks a hermit-grove near the Himalaya, and undertakes severe penance to gain Mahādeva’s grace. | record |
| Hindu | The Ramayan of Valmiki | Canto LV. The Hermitage Burnt. / Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha.; lines 7570-7734 | medium | The sacrifice is begun with proper requisites, hymns, and priestly order; Viśvámitra offers and invites the gods, but all the immortals refuse his call. | record |
| Hindu | The Ramayan of Valmiki | Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha.; lines 7798-7982 | medium | Śunahśepha, distressed and weeping, begs Viśvámitra to save him, let the king obtain his will, preserve his life, and allow him to rise to heaven. | record |
| Hindu | The Ramayan of Valmiki | Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought.; lines 8716-8895 | medium | Daśaratha comes to Janak’s hall and says Vaśishṭha speaks for the Ikṣvāku royal line, if Viśvāmitra and the assembled saints allow. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent.; lines 9644-9793 | high | Ráma speaks gently, honors the good, elders, and Bráhmans, controls his passions, fulfills duty, studies lore, and avoids false or harmful speech. | record |
| Hindu | The Ramayan of Valmiki | CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 993-1155 | medium | The poem declares that readers or hearers of Ráma’s deeds are freed from sin, gain heaven with kin, and receive benefits according to social status. | record |
| Hindu | The Ramayan of Valmiki | CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 993-1155 | high | Válmíki is moved by compassion and curses the fowler for killing one of the gentle pair at play. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent.; lines 9957-10120 | medium | Daśaratha counsels Rāma to remain modest, control his senses, avoid evils from love and anger, act nobly in public and private, and win ministers and subjects; he compares friends of a successful prince to the blessed rejoicing when Amrit was won. | record |
| Greek | The Republic | INTRODUCTION AND ANALYSIS. / THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I.; lines 10055-10189 | high | Socrates elicits that the just is like the wise and good and the unjust like the evil and ignorant; Thrasymachus admits this reluctantly, perspiring and blushing. | record |
| Greek | The Republic | INTRODUCTION AND ANALYSIS. / THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I.; lines 10191-10359 | medium | “has not the soul an end which nothing else can fulfil? for example, to superintend and command and deliberate and the like.” | record |
| Greek | The Republic | INTRODUCTION AND ANALYSIS. / THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I.; lines 10191-10359 | medium | Socrates says he was not well entertained and compares himself to an epicure tasting each dish in succession before enjoying the previous one, because he moved from one topic to another. | record |
| Greek | The Republic | THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 10362-10458 | medium | Glaucon is dissatisfied after Thrasymachus' retirement and asks Socrates whether he wants really to persuade them that justice is always better than injustice. | record |
| Greek | The Republic | THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 10724-10811 | high | The speaker says people are generally not just willingly, except perhaps someone inspired by the divinity within or someone who has attained knowledge of truth. | record |
| Greek | The Republic | THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 10813-10978 | medium | The speaker says the inquiry is serious and illustrates a method by comparing it to reading larger letters before smaller ones. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1100-1178 | medium | A speaker asks Socrates to show the power of justice and injustice in the soul, unseen by human or divine eye, and to prove justice superior while the just is thought unjust and the unjust just. | record |
| Greek | The Republic | THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 11115-11284 | medium | The guardian’s duties require time, skill, art, application, and natural aptitude; suitable natures must be selected to guard the city. | record |
| Greek | The Republic | THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 11286-11457 | high | Well-bred dogs are described as gentle to familiars and acquaintances and the reverse to strangers; this is offered as an example for the guardian's qualities. | record |
| Greek | The Republic | THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 11286-11457 | medium | The dialogue asks how the guardians are to be reared and educated, calls the coming account the education of heroes, and divides traditional education into gymnastic for the body and music for the soul. | record |
| Greek | The Republic | THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 11286-11457 | medium | "the beginning is the most important part of any work... for that is the time at which the character is being formed" | record |
| Greek | The Republic | THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 11459-11608 | medium | The speakers say future guardians should not be told of wars in heaven, divine plots and fights, battles of giants, or quarrels of gods and heroes with friends and relatives. | record |
| Greek | The Republic | THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 11459-11608 | high | The argument states that God must be represented as truly good; what is good does not hurt or cause evil; therefore God is cause of good only, not of most human evils. | record |
| Greek | The Republic | THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 11610-11780 | low | The speaker says spoken falsehood can be useful against enemies, as a preventive for friends in madness or illusion, and in mythological tales about ancient times when truth is unknown. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1180-1263 | medium | Adeimantus argues that people value justice for rewards and reputation; the passage also notes arguments of Thrasymachus and Glaucon and raises whether morality is determined by consequences. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1180-1263 | medium | Socrates is said to enlarge justice into universal order or well-being in State and individual, and to treat one virtue as the ordering principle of three others. | record |
| Greek | The Republic | PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 11800-11967 | medium | Tiresias is cited as one to whom Persephone granted mind after death; other souls are described as flitting shades, and a soul is said to go to Hades lamenting its fate. | record |
| Greek | The Republic | PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 11800-11967 | medium | The speakers state that principles of theology determine which tales should be told to youths so that they honor gods and parents and value friendship. | record |
| Greek | The Republic | PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 12131-12273 | medium | "We will not have them trying to persuade our youth that the gods are the authors of evil, and that heroes are no better than men" | record |
| Greek | The Republic | PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 12275-12403 | medium | Guardians are to dedicate themselves to maintaining freedom in the State; if they imitate, they should imitate only courageous, temperate, holy, free, and similar characters, because repeated imitation becomes habit and second nature affecting body, voice, and mind. | record |
| Greek | The Republic | PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 12275-12403 | medium | The speaker asks whether poets should be allowed to imitate in whole or part, whether tragedy and comedy should enter the State, and whether guardians should be imitators under the rule that one person can only do one thing well. | record |
| Greek | The Republic | PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 12405-12538 | high | A just and good narrator may personate another good man, especially acting firmly and wisely, but avoids studying or sustaining the likeness of an unworthy person. | record |
| Greek | The Republic | PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 12540-12667 | medium | Words set to music and words not set to music are said to follow the same laws, and melody and rhythm are said to depend upon the words. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1265-1334 | medium | Guardians need both gentleness to friends and fierceness to enemies; dogs are gentle to friends and fierce to strangers, and human watchdogs must be philosophers or lovers of learning, requiring education. | record |
| Greek | The Republic | PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 12669-12786 | medium | The speakers connect words, style, the temper of the soul, and the beauty of style, harmony, grace, and good rhythm with a rightly and nobly ordered mind and character. | record |
| Greek | The Republic | PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 12669-12786 | medium | Socrates compares training perception to learning alphabet letters in all combinations and recognizing their reflections in water or in a mirror. | record |
| Greek | The Republic | PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 12788-12962 | medium | Guardians must be educated in music until they know and recognize forms of virtues, their opposites, and their images in small and great things. | record |
| Greek | The Republic | PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 12964-13082 | medium | Complexity is said to engender licence and disease; simplicity in music produces temperance in the soul, and simplicity in gymnastic produces bodily health. | record |
| Greek | The Republic | PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 12964-13082 | medium | The speaker cites Homer: wounded Eurypylus drinks Pramnian wine mixed with barley-meal and grated cheese; the sons of Asclepius at Troy do not blame the damsel who gives it or Patroclus, who treats him. | record |
| Greek | The Republic | PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 12964-13082 | medium | A carpenter asks for rough remedies such as emetic, purge, cautery, or knife; he refuses prolonged dietetics, resumes ordinary habits, and either recovers and works or dies without further trouble. | record |
| Greek | The Republic | PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 13084-13196 | medium | Asclepius is described as healing generally healthy people with definite ailments, but not attempting to prolong lives of bodies thoroughly penetrated by disease. | record |
| Greek | The Republic | PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 13084-13196 | medium | A judge governs mind by mind and should learn evil from long observation of others rather than from personal contamination or experience of crime. | record |
| Greek | The Republic | PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 13198-13348 | high | The speaker says the sought judge is not the vicious man, since vice cannot know virtue; the virtuous nature educated by time can know virtue and vice, and the virtuous person has wisdom. | record |
| Greek | The Republic | PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 13350-13505 | medium | A person who best mingles music with gymnastic and tempers them to the soul is called a true musician and harmonist; such a presiding genius is required if the State is to last. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1336-1415 | medium | Education is discussed as music and gymnastic; music includes literature; children hear stories early, and impressionable children should not learn what they must later unlearn, so nursery tales are to be censored. | record |
| Greek | The Republic | BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 13653-13780 | medium | Socrates says the founding aim is not the disproportionate happiness of one class but the greatest happiness of the whole State, in which justice is more likely to be found. | record |
| Greek | The Republic | BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 13782-13921 | medium | The speaker says the one sufficient care is education and nurture, by which citizens become sensible and civic arrangements follow the principle that friends have all things in common. | record |
| Greek | The Republic | BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 13923-14069 | medium | Youth should be trained from the first in a stricter system, because lawless amusements make lawless youths who cannot become well-conducted and virtuous citizens. | record |
| Greek | The Republic | BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 13923-14069 | high | Socrates compares such lawmaking people to invalids who have no self-restraint and will not abandon habits of intemperance. | record |
| Greek | The Republic | BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 14071-14242 | high | Wisdom is identified with good counsel, a form of knowledge that advises about the whole State and its dealings with itself and other States. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1417-1481 | medium | Plato is said to affirm that a child must be trained in falsehood first and truth afterward; the passage interprets this as education through imagination as well as reason and gradual development of the mind. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1417-1481 | medium | The passage says religious narratives were suspected as fictions when seen as immoral, and generalizes that in religions morality is considered before document truth or the truth of narrated natural or supernatural events. | record |
| Greek | The Republic | BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 14244-14387 | medium | The passage places manifold pleasures and desires among children, women, servants, and the lowest numerous class, while simple moderate desires guided by reason and true opinion belong to the few best born and best educated; the desires of the many are held down by the wisdom of the few. | record |
| Greek | The Republic | BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 14389-14543 | medium | Justice is described as the remaining virtue when temperance, courage, and wisdom are abstracted, and as the cause, condition, and preservative of the other virtues; wisdom and watchfulness are associated with rulers. | record |
| Greek | The Republic | BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 14545-14687 | medium | Socrates says the account should be tested in the individual after being found in the State, using the State as the larger example. | record |
| Greek | The Republic | BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 14545-14687 | medium | "The friction of the two when rubbed together may possibly strike a light in which justice will shine forth" | record |
| Greek | The Republic | BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 14689-14843 | medium | The speaker compares the point to an archer: one should not say that the archer's hands push and pull the bow at the same time, but that one hand pushes and the other pulls. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1483-1541 | medium | Allegorical interpretation of mythology, said to begin with Theagenes of Rhegium, was established in Plato's age and rejected by him here. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1483-1541 | high | The lie in the soul is described as a true lie: corruption of highest truth and deception of the highest part of the soul, with examples involving false claims about God and knowledge. | record |
| Greek | The Republic | BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 14845-14992 | medium | The speaker distinguishes a soul-principle that bids a man to drink from a stronger forbidding principle, then names the reasoning element rational and the loving, hungering, thirsting element irrational or appetitive. | record |
| Greek | The Republic | BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 14994-15155 | medium | Reason is described as wise and caring for the whole soul, while the spirited principle is to be its subject and ally. | record |
| Greek | The Republic | BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 15157-15248 | medium | “we are near the spot at which we may see the truth in the clearest manner with our own eyes” | record |
| Greek | The Republic | BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 15251-15379 | medium | Glaucon and Thrasymachus agree that Socrates must answer; Thrasymachus contrasts seeking gold with hearing discourse, and Glaucon says the whole of life is the limit for wise men hearing such discourse. | record |
| Greek | The Republic | BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 15381-15526 | medium | Socrates expects the proposals to seem ridiculous, especially women naked in the palaestra exercising with men, including older women. | record |
| Greek | The Republic | BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 15381-15526 | high | Socrates says many people merely dispute because they cannot define and divide the subject, pursuing verbal opposition rather than fair discussion. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1543-1614 | medium | Religion is to be purified to banish fear of death; poets are asked not to abuse hell and to remove untrue and discouraging tales about the world below. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1543-1614 | high | Divine weakness is rejected, including goddesses lamenting and the king of heaven mourning inability to save Hector or grieving Sarpedon's doom, because young men may imitate such portrayals. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1543-1614 | high | Truth is highly valued; falsehood is useless to gods and useful to men only as medicine, with its use reserved to the state rather than common people lying to rulers. | record |
| Greek | The Republic | BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 15528-15704 | low | The speaker warns of a verbal opposition and says the argument had not considered what sameness or difference of nature means when assigning pursuits. | record |
| Greek | The Republic | BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 15706-15845 | medium | The speaker says wives of guardians should strip, with virtue as their robe, share war and defense, receive lighter labours because they are weaker natures, and otherwise have the same duties; he adds that the useful is noble and the hurtful base. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1616-1687 | medium | A polyphonous pantomimic performer is treated with respect but refused a place in the State; the rough, honest poet and original models are preferred, with a parenthetical reference to Laws. | record |
| Greek | The Republic | BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 16290-16451 | medium | A guardian tempted to appropriate the whole state must learn Hesiod's saying, 'half is more than the whole.' | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 165-251 | high | The passage states that Plato influenced Renaissance and later thought, calls the Republic the first treatise upon education, compares Plato to Dante or Bunyan for a revelation of another life and to Bacon for unity of knowledge, and calls him father of idealism. | record |
| Greek | The Republic | BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 16613-16748 | medium | Socrates recalls that the discussion began in search of justice and injustice and used the perfectly just and unjust as standards. | record |
| Greek | The Republic | BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 16750-16884 | high | “Until philosophers are kings... and political greatness and wisdom meet in one... cities will never have rest from their evils.” | record |
| Greek | The Republic | BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 16750-16884 | high | Socrates says the philosopher is “a lover, not of a part of wisdom only, but of the whole.” | record |
| Greek | The Republic | BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 16750-16884 | high | Glaucon notes that lovers of sights and musical amateurs delight in learning and attend Dionysiac festivals, but Socrates replies that they are only an imitation of philosophers. | record |
| Greek | The Republic | BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 16886-17066 | medium | The speaker distinguishes lovers of sounds and sights from philosophers; the former love tones, colours, forms, and artificial products but cannot see or love absolute beauty. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1689-1772 | high | Artists and poets are warned against unseemliness; sculpture, painting, and music must conform to simplicity; guardians should grow among health and beauty, and music enters the innermost soul to shape the sense of beauty and deformity. | record |
| Greek | The Republic | BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 17068-17208 | high | Those who see many beautiful and just things but not absolute beauty or justice are said to have opinion, while those who see the absolute, eternal, and immutable are said to know. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17211-17397 | high | “philosophers only are able to grasp the eternal and unchangeable,” while others “wander in the region of the many and variable”; the speaker asks which class should rule the State. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17211-17397 | high | The speaker says a guardian should have eyes, then describes those without knowledge of true being or a clear pattern in the soul as lacking the painter-like vision needed to order laws about beauty, goodness, and justice, and says they are much like blind persons. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17211-17397 | medium | “philosophical minds always love knowledge of a sort which shows them the eternal nature not varying from generation and corruption.” | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17211-17397 | medium | The speaker says strong desires in one direction are weaker in others, like a stream drawn into another channel; the true philosopher’s desires are drawn toward knowledge and pleasures of the soul rather than bodily pleasure. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17399-17515 | high | The true pilot must attend to the year, seasons, sky, stars, winds, and the art of command, but in a mutinous vessel he is called a prater, star-gazer, and good-for-nothing. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17399-17515 | high | The sailors beg for the helm, kill or throw rivals overboard, drug or intoxicate the captain, mutiny, seize the ship, consume stores, and praise accomplices as pilots or able seamen. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17517-17660 | high | The speaker says the best philosophers are useless only because others do not use them; those who need governance should go to one able to govern, as the sick go to physicians. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17517-17660 | medium | "Truth, as you will remember, was his leader, whom he followed always and in all things" | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17662-17790 | medium | The philosopher is "like a plant" that with proper nurture grows into virtue, but in alien soil becomes a noxious weed unless preserved by divine power. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17662-17790 | high | Socrates says mercenary sophists teach nothing but the opinion of the many, specifically the opinions of assemblies, and call this wisdom. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17662-17790 | medium | Socrates asks whether the world can believe in absolute beauty rather than many beautiful things, or absolutes rather than many instances; Adeimantus says it cannot, and Socrates concludes the world cannot be a philosopher. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1774-1852 | medium | Socrates distinguishes the physician, who cures with mind and may know disease bodily, from the judge, whose mind should not be corrupted by crime. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17792-17900 | high | Someone gently tells the proud youth that he is foolish and must gain understanding through effort, but the speaker says he is unlikely to listen under adverse circumstances. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17902-18011 | high | The speaker describes a small remnant of genuine disciples of philosophy, names examples of people kept from corruption or politics, and mentions a rare internal sign or monitor. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17902-18011 | medium | The small class has tasted philosophy and seen the madness of the multitude; the just person is compared to someone among wild beasts and to one sheltering behind a wall in a storm. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17902-18011 | medium | Adeimantus says the private just philosopher has done a great work; the speaker says the greatest work requires a suitable state, where he can save country and self. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17902-18011 | medium | The speaker proposes age-suited education: early philosophy, bodily training, later gymnastics of the soul, and freedom after civic and military duties, ending in happiness here and another life. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 18013-18130 | high | Socrates says the many have never seen philosophy realized in a human being and city shaped according to virtue, and contrasts truth-seeking with controversy aimed at opinion and strife. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 18013-18130 | medium | Socrates states that cities, states, and individuals will not be perfected until philosophers are compelled to care for the State and the State obeys them, or until royal figures are divinely inspired with true love of true philosophy. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 18013-18130 | high | Socrates says the true philosopher’s mind is fixed on true being, sees immutable things ordered by reason, imitates them, and becomes orderly and divine as far as human nature allows. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 18132-18283 | high | The passage defends the philosopher as a lover of truth and being, akin to the highest good, and says that until philosophers rule, states and individuals will have no rest from evil. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 18132-18283 | medium | The speakers say that one man with a city obedient to his will would be enough to bring the ideal polity into existence, and that citizens may obey the laws and institutions he imposes. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 18285-18436 | high | “The guardian then... must be required to take the longer circuit, and toil at learning as well as at gymnastics.” | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 18438-18615 | high | Socrates asks about the senses and argues that sight and color require a third nature before the eye can see or colors can be visible; this third nature is named as light. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 18438-18615 | medium | The soul is like the eye: when it rests on what truth and being shine upon, it understands and is radiant with intelligence; when turned toward becoming and perishing, it blinks about with shifting opinion. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1854-1938 | medium | Plato is described as appealing to Homer as authority, using Homeric words as vehicles of higher truth, satirizing Homeric interpretation, and resembling modern Scripture citation and Socratic adaptation. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 18617-18744 | high | The good imparts truth to the known and knowing power to the knower; it is the cause of science and truth and is more beautiful than either, as light and sight are like the sun but are not the sun. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 18617-18744 | high | The lower intellectual subdivision uses figures as images and proceeds hypothetically downward; the higher passes out of hypotheses and goes up to a principle above hypotheses, through ideas themselves. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 18746-18778 | medium | Reason, by dialectic, uses hypotheses as steps and points of departure into a world above hypotheses, soars to the first principle of the whole, and descends again through ideas without sensible objects. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 18746-18778 | high | The speaker assigns four faculties in the soul: reason, understanding, faith or conviction, and perception of shadows, arranged on a scale by clearness and truth. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 18781-18911 | high | When a prisoner is liberated and compelled to stand, turn, walk, and look toward the light, he suffers pain, is distressed by glare, and is perplexed when shown the objects. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 18781-18911 | high | The prisoners see only their own shadows, one another's shadows, and the shadows of the carried objects. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 18781-18911 | medium | The prisoner reasons that the sun gives seasons and years, guards the visible world, and is in a certain way the cause of what he and his fellows had seen. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 18913-19020 | high | The idea of good appears last and with effort; when seen it is inferred to be author of all beautiful and right things, parent of light and source of reason and truth. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 18913-19020 | medium | The speaker says certain educators are wrong when they claim to put knowledge into the soul as if putting sight into blind eyes. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19022-19142 | high | The founders must compel the best minds to ascend until they arrive at the good; after they have ascended and seen enough, they must descend again among the prisoners in the den and share their labours and honours. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19022-19142 | high | The founders must compel the best minds to ascend until they arrive at the good; after they have ascended and seen enough, they must descend again among the prisoners in the den and share their labours and honours. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19022-19142 | medium | "brought from darkness to light,—as some are said to have ascended from the world below to the gods" | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19022-19142 | medium | The pupils may spend most of their time in heavenly light, but will take office as a stern necessity rather than in the manner of present rulers. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19144-19306 | medium | The speakers ask what knowledge would “draw the soul from becoming to being” and add that it should have usefulness in war for young warrior athletes. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19144-19306 | medium | The speaker distinguishes sense-objects that do not invite thought from those that do, saying that some sensations are adequate while others are untrustworthy and demand inquiry. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19144-19306 | medium | The speaker proposes a universal element of education: “number and calculation,” used by all arts and sciences and also by the art of war. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19308-19466 | high | Arithmetic and calculation deal with number and lead the mind toward truth; the man of war needs number to array troops, and the philosopher must rise out of the sea of change and grasp true being; the guardian is both warrior and philosopher. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1940-1994 | medium | The passage says Plato’s true art is not fanciful and imitative, but simple, ideal, and expressive of the highest moral energy. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19468-19613 | high | Geometry is tested by whether it aids the “vision of the idea of good” and turns the soul’s gaze toward “the full perfection of being.” | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19468-19613 | high | Astronomy is proposed; Socrates says there is an “eye of the soul” that can be “purified and re-illumined” and by which truth is seen. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19468-19613 | medium | Socrates says the city’s inhabitants should learn geometry, which also brings military advantages and quickness of apprehension. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19615-19736 | high | Knowledge of being and the unseen makes the soul look upward; sensory particulars, whether found in the heavens, ground, water, or land, are not science. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19615-19736 | medium | The visible starry heaven is beautiful but inferior to true motions, true number, and true figure, which are apprehended by reason and intelligence, not sight. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19615-19736 | high | Teachers of harmony compare sounds and consonances that are only heard, and their labor is said to be vain, like that of astronomers who fall short of the higher object. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19615-19736 | medium | The second science is related to ears as the first is to eyes; eyes look at stars, ears hear harmonious motions, and these are called sister sciences by the Pythagoreans. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19738-19854 | medium | Prior studies are valuable when connected with one another; Socrates says they are only a prelude to the actual strain to be learned. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19738-19854 | medium | Mathematical sciences are said to dream about being while hypotheses remain unexamined; dialectic goes to the first principle, removes hypotheses, and lifts the eye of the soul upward from a slough. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19856-19996 | high | The dialectician is described as one who 'attains a conception of the essence of each thing.' | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1996-2074 | medium | Mythology supplies a figure for teaching the lesson and lets Plato touch lightly on new principles without details. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1996-2074 | medium | Plato is said to have a Pythagorean reverence for numbers and numerical proportion. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19998-20152 | high | Calculation, geometry, and other instruction preparatory to dialectic should be presented in childhood without forcing the education system. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19998-20152 | medium | The speaker says "great caution is required" because students of dialectic are "filled with lawlessness." | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 20154-20256 | high | At fifty, those who survive and distinguish themselves must 'raise the eye of the soul' to the universal light and behold the absolute good. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 20154-20256 | medium | The absolute good is the pattern for ordering the State, individual lives, and the rulers’ remaining lives. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 20154-20256 | high | The State is possible when true philosopher kings arise, despise worldly honors, esteem right, regard justice as necessary, and set their city in order. | record |
| Greek | The Republic | BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 20259-20385 | medium | Socrates asks Glaucon to affirm that in the perfect State wives, children, education, war and peace pursuits are common, and the best philosophers and bravest warriors are kings. | record |
| Greek | The Republic | BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 20387-20491 | medium | Fertility and sterility of soul and body occur according to completed circular periods, but the rulers' wisdom and education will not attain knowledge of human fecundity and sterility. | record |
| Greek | The Republic | BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 20387-20491 | medium | The later state fears admitting philosophers to power, turns to passionate characters fitted for war rather than peace, values military stratagems, and wages everlasting wars. | record |
| Greek | The Republic | BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 20493-20627 | high | “Philosophy... tempered with music... is the only saviour of his virtue throughout life.” | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2076-2139 | medium | The passage asks how far mind can control body, whether they are antagonistic or harmonious, describes higher and lower principles that may take up arms or reconcile, and says the body may become the mind’s ally or instrument. | record |
| Greek | The Republic | BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 20815-20973 | low | "he would never have made a blind god director of his chorus" | record |
| Greek | The Republic | BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 21107-21266 | medium | The desires seize the citadel of the young man's soul, which lacks accomplishments, fair pursuits, and true words; these are described as the best guardians and sentinels in minds dear to the gods. | record |
| Greek | The Republic | BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 21407-21561 | medium | The two drone classes are called plagues of a city and compared to phlegm and bile; the good physician and lawgiver should act like a wise bee-master and remove them and their cells. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2141-2228 | medium | Education is called the great matter; preserving music and gymnastic from innovation preserves law and order, while changes in songs spread from play to character, social relations, commerce, institutions, and confusion. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2141-2228 | medium | A middle economic condition is recommended for artisans and citizens: enough money for tools, but not enough for independence from work; poverty and wealth each produce bad traits. | record |
| Greek | The Republic | BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 21747-21839 | medium | Euripides is named as author of the saying that tyrants are wise by living with the wise; the speaker says tragic poets are eulogists of tyranny. | record |
| Greek | The Republic | BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 21842-21983 | medium | The temperate person awakens rational powers before sleep, moderates appetites, pacifies passion, rouses reason, and thereby comes nearest to truth and is least likely to suffer lawless visions. | record |
| Greek | The Republic | BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 22137-22315 | medium | A proper judge must see through human nature, not be dazzled by the tyrant's pomp, and know him in daily life, family relations, and public danger, where he is stripped of tragedy attire. | record |
| Greek | The Republic | BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 22317-22464 | medium | One principle learns, another is angry, and the third is appetitive, associated with eating, drinking, sensual appetites, and money; the spirited element seeks rule, conquest, and fame; the knowledge principle seeks truth. | record |
| Greek | The Republic | BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 22466-22655 | high | "Is any better than experience and wisdom and reason?" | record |
| Greek | The Republic | BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 22466-22655 | high | "now comes the third trial, which is dedicated to Olympian Zeus the saviour"; a sage says only the wise person's pleasure is true and pure and all others are shadow. | record |
| Greek | The Republic | BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 22657-22822 | medium | Socrates introduces an analogy of upper, middle, and lower regions; a person moving from lower to middle may mistake the middle for the upper if he has never seen the true upper world, producing wrong ideas about pleasure and pain. | record |
| Greek | The Republic | BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 22657-22822 | high | Their pleasures are called 'mere shadows and pictures of the true,' and the passage compares fools to the Greeks who, as Stesichorus says, fought over 'the shadow of Helen at Troy' in ignorance of the truth. | record |
| Greek | The Republic | BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 22657-22822 | high | Hunger and thirst are called inanitions of the body, ignorance and folly inanitions of the soul, with food and wisdom as their corresponding satisfactions. | record |
| Greek | The Republic | BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 22824-22996 | medium | The speaker says that money-loving and honour-loving parts have truer pleasures when guided by reason, knowledge, and wisdom, and that the whole soul is just when it follows the philosophical principle without division. | record |
| Greek | The Republic | BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 22998-23129 | high | The just position gives mastery to the man within, treats the many-headed monster like a husbandman cultivating gentle qualities and restraining wild ones, and makes the lion-heart an ally in uniting the parts. | record |
| Greek | The Republic | BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 22998-23129 | medium | Law is called the ally of the whole city; children are governed until cultivation of the higher element establishes a guardian and ruler in their hearts. | record |
| Greek | The Republic | BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 22998-23129 | high | The man of understanding devotes life to the soul’s qualities, honors suitable studies, regulates bodily training, avoids irrational pleasures, and seeks to preserve the harmony of the soul. | record |
| Greek | The Republic | BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 23131-23165 | medium | “He will look at the city which is within him... no disorder... either from superfluity or from want... regulate his property and gain or spend according to his means.” | record |
| Greek | The Republic | BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 23168-23363 | medium | The speaker praises the State's rule about poetry, especially the rejection of imitative poetry, and says poetical imitations are ruinous to understanding unless their true nature is known. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2331-2410 | medium | Socrates asks where justice is, urges a search through the city with a candle, and says the perfect State contains wisdom, courage, temperance, and justice. | record |
| Greek | The Republic | BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 23365-23487 | high | The imitator is far from truth; a painter can paint craftsmen without knowing their arts and may deceive children or simple persons from a distance. | record |
| Greek | The Republic | BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 23365-23487 | medium | Socrates proposes questioning Homer about medicine, military tactics, politics, and education; he asks what city Homer made better governed, contrasting him with Lycurgus, Charondas, and Solon. | record |
| Greek | The Republic | BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 23489-23651 | high | “all these poetical individuals, beginning with Homer, are only imitators; they copy images of virtue and the like, but the truth they never reach” | record |
| Greek | The Republic | BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 23653-23817 | medium | The arts of measuring, numbering, and weighing rescue understanding from apparent greater, less, more, or heavier by calculation, measure, and weight. | record |
| Greek | The Republic | BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 23819-23921 | medium | The speaker says the same pattern holds for ridicule: laughter restrained by reason is released at comedy and may lead the spectator to comic behavior at home. | record |
| Greek | The Republic | BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 23819-23921 | medium | The imitative poet is compared to the painter: both are linked with inferior truth, and the poet is said to strengthen feelings while impairing reason. | record |
| Greek | The Republic | BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 23923-24065 | medium | If poetry's defense fails, those who love her must give her up; their argument will be repeated like a charm so they do not fall into childish love or yield to her seductions, and the listener should guard the city within him. | record |
| Greek | The Republic | BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 23923-24065 | medium | The speaker contrasts seventy years with eternity, asks whether an immortal being should consider the whole, and states that the soul of man is immortal and imperishable. | record |
| Greek | The Republic | BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 23923-24065 | medium | The speaker argues that good saves and improves while evil corrupts and destroys; examples include ophthalmia of the eyes, bodily disease, mildew of corn, rot of timber, and rust of metals. | record |
| Greek | The Republic | BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24067-24188 | high | The speaker says the immortal soul should be seen with the eye of reason in original purity, because it is now beheld as marred by communion with the body and other miseries. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2412-2454 | medium | Socrates seeks justice by a method of residues; virtues correspond to parts of soul and classes in the State; a modern logician might object that ideas run into one another; justice is said to be verbally the same as a provisional definition of temperance in the Charmides. | record |
| Greek | The Republic | BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24378-24425 | medium | From these ends extends the spindle of Necessity, on which all revolutions turn; its shaft and hook are steel, and its whorl is partly steel and partly other materials. | record |
| Greek | The Republic | BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24378-24425 | high | The spindle turns on the knees of Necessity; each circle has a siren moving with it and hymning one note; the eight notes form one harmony. | record |
| Greek | The Republic | BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24427-24481 | high | The narrator tells Glaucon that this is the supreme peril of the human state and urges pursuit of knowledge that discerns good and evil so as to choose the better life. | record |
| Greek | The Republic | BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24483-24572 | high | All souls must drink a certain quantity from the river; those not saved by wisdom drink too much, and each forgets all things as he drinks. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2456-2517 | medium | The passage asks whether the Leontius story shows a third principle that often assists reason against desire, but never desire against reason; it identifies this as passion or spirit. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2519-2584 | medium | The passage describes classes and soul-parts doing their work; reason is superior, passion inferior; counsellor and warrior act together and restrain desires; courage, wisdom, and temperance are defined. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 253-329 | medium | Books I-IV are said to describe a State in accordance with Hellenic religion and morality; Books V-X transform it into an ideal kingdom of philosophy, and the two viewpoints are opposed though veiled by Plato's genius. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 253-329 | medium | Virtues are based on justice, justice on the idea of good, and the good is described as world harmony reflected in state institutions and the motions of heavenly bodies. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2586-2659 | medium | The passage discusses Plato's 'longer way,' compares the sixth and seventh books with the Sophist and Parmenides, and says Glaucon asks for the final revelation of the idea of good but is deferred until after preliminary sciences. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2661-2743 | medium | Polemarchus, Adeimantus, Thrasymachus, and Glaucon press Socrates to explain the community of women and children; Socrates notes the difficulty and jokes about the danger of killing truth. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2745-2827 | medium | Rulers are described as physicians of the State who may use falsehood to arrange desirable unions; good are paired with good, bad with bad, and offspring are either reared or destroyed. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2915-3003 | medium | “Until, then, kings are philosophers, or philosophers are kings, cities will never cease from ill” and the change is called “the great wave.” | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2915-3003 | medium | Another class hears sounds and sees colors but cannot attain the waking vision of absolute justice, beauty, or truth; they have the light of opinion, not knowledge, and see only a dream. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3005-3079 | high | Book VI is introduced: the many lack knowledge of true being and clear patterns of justice, beauty, and truth, while philosophers have such patterns; the question is whether philosophers or the many should rule. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3005-3079 | medium | The passage discusses contingent matter, knowledge, opinion, not-being as a dark and terrible apparition, Plato's attempt to bring order into the first chaos of human thought, and later clarification in the Theaetetus and Sophist. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3081-3113 | high | The mutineer is called a good pilot; the true pilot must observe winds and stars but is called a fool, prater, and star-gazer. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3115-3194 | medium | The philosopher is called a rare being; good qualities may become causes of evil, and the best human characters can become worst in unsuitable conditions. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3115-3194 | medium | People of this class may become politicians and cause great harm or good; philosophy is deserted by natural protectors and dishonored by others entering in. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3115-3194 | medium | Strong seeds in animal or vegetable life require good air and soil; weak natures rarely do great good or harm; the philosopher follows the same analogy. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3115-3194 | low | The question is how philosophy may be safely studied; the passage says to bring her into the light of day and end the inquiry. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3196-3254 | medium | The speaker says the order of education should be reversed: begin with gymnastics in youth, then increase the gymnastics of the soul as the person strengthens, and finally return to philosophy after active life. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3196-3254 | high | An artist first makes a tabula rasa, inscribes the constitution of a state while glancing at divine truth of nature, derives the godlike among men, and works until divine and human elements are harmonized or fused. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3196-3254 | high | The passage says the many have not seen the unity of ideas and that perfection in states or individuals requires philosophers to hold office or royal sons to be inspired with true love of philosophy. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3256-3342 | medium | The guardian must “take the longer road” and seek a “higher region” above the four virtues. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3256-3342 | high | The sun is called “the child of the good,” related to the visible world as the good is to the intellectual. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 331-413 | medium | The Republic is described as a vehicle of several great truths represented in the State, with an explicit comparison to Jewish prophetic images and with themes of good, justice, education, false teachers, evil rulers, the world, and a heavenly kingdom as pattern. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 331-413 | low | The passage describes philosophical imagination as moving among ideas, myths, fancies, facts, and figures of speech, and identifies Books V-VII as reaching the summit of speculation. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3343-3430 | high | Knowledge is described as stages in an ascent to the idea of good and as four divisions with corresponding faculties: pure intelligence, active intelligence, faith, and perception of shadows. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3343-3430 | high | The philosopher is described as a spectator of all time and existence, gifted by nature, devoted to wisdom and truth, beautiful in soul, and unafraid of death. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3343-3430 | medium | The passage compares the ancient conception of the philosopher with the modern one, emphasizing laws of nature, history, classification, analogies, divisions of science, unity of knowledge, mathematical preliminaries, nobility of character, and the individual as a link in a never-ending chain of existence. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3432-3506 | medium | Philosophers are called useless because mankind will not use them; Socrates argues that the best and finer natures are especially liable to corruption under alien conditions. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3432-3506 | medium | When higher natures are corrupted by politics, lower ones take philosophy's place; citizens are hostile because they do not know philosophy and have encountered only lifeless imitation, not the ideal figure communing with the Eternal. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3432-3506 | low | The passage introduces three topics: the longer and more circuitous way, the heavenly pattern or idea of the state, and relations among knowledge divisions and soul faculties. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3508-3587 | medium | The passage says Plato gives only a glimpse and no clear explanation of his higher method of knowledge. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3508-3587 | medium | The passage asks whether this is a "pattern laid up in heaven" or a vacancy gazed at with wonder. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3508-3587 | low | Ancient anticipations, divinations, or prophetic glimpses of truths are compared to hypotheses in modern inductive science; the Greek genius contemplates heaven and earth and recognizes uniformities and first principles in the distance. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3589-3670 | high | A truth, one and self-existent, is approached by a ladder from above; unity is like the sun and light, and the mathematical sciences are steps of the ladder toward the idea of good. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3589-3670 | high | The line is described as reaching from unity to infinity, divided and subdivided; the passage also mentions shadows, images, faith, understanding, and reason. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3589-3670 | medium | Socrates' method is hesitant; Glaucon's intelligence is imperfect; Theages' bridle, Socrates' demonic sign, divine salvation of good, and a future state of existence are mentioned. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3589-3670 | medium | The passage lists images and characterizations: the philosopher under sleet by a wall, the great beast, Sophists as representatives of public opinion, common people, high truths requiring exactness, Glaucon's earnestness, and philosophy as a deserted maiden. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3672-3734 | medium | The idea of good is described as a sacred form replacing old mythology; as unity, truth, light, cause, universal reason, life, knowledge, and power; as reached through mathematical sciences; and as related to the God of the Timaeus as impersonal philosophy to personal mythology. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3736-3821 | high | A captive is dragged up a steep ascent into the sun's presence, gradually perceiving shadows, water reflections, moon, stars, and finally the sun, which is said to give the year and seasons. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3736-3821 | high | Human beings are imagined in an underground den from childhood, chained by necks and legs; a distant fire, raised way, low wall, and image-bearing passers-by are described. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3736-3821 | medium | The parable teaches that instruction does not give eyes to the blind; the soul's faculty of sight is already present and must be turned toward light, which is called conversion. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3736-3821 | medium | Pleasure and desire are described as leaden weights binding the soul to earth; rulers must be chosen from natures able to ascend to light and knowledge, but must be forced down again among the captives. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3822-3899 | medium | “the rich, not only in this world’s goods, but in virtue and wisdom, may bear rule”; philosophy is called the best preparation for government of a State. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3822-3899 | high | “All number has also an elevating effect; it raises the mind out of the foam and flux of generation to the contemplation of being.” | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3901-3981 | high | “The vision of knowledge of which I speak is seen not with the eyes, but with the mind.” | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3901-3981 | high | Astronomy is proposed; Glaucon names practical uses; Socrates says education is not merely useful information but a purification of the eye of the soul by which truth is seen. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3901-3981 | medium | The heavens are described as the embroidery of a copy below the divine Original; their visible beauty can illustrate but cannot yield exact equality or numerical relations because matter disturbs symmetry. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3983-4011 | high | “Dear Glaucon, you cannot follow me here. There can be no revelation of the absolute truth” without discipline in prior sciences. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4013-4089 | high | At thirty, a further selection is made of those able to withdraw from the world of sense into the abstraction of ideas. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4013-4089 | medium | At fifty the student returns to the end of all things, lifts his eyes to the idea of good, and orders life after that pattern. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4091-4148 | medium | The passage lists stages of education: childhood and youth in poetry, laws, and customs; bodily training for warrior-athletes; then later mathematics and philosophy. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 415-470 | medium | Socrates respectfully attends to Cephalus and asks questions of young and old; Cephalus is treated as suited to raise the question of justice, and old age is described as the evening of life. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4150-4239 | medium | The passage says a modern mathematician would sympathize with Plato’s delight in pure mathematics, note his view of related sciences and the idea of good, and also recognize errors about constructing the heavens and harmony a priori. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4150-4239 | medium | The passage explains Plato’s analysis of vision: sense is treated as Heraclitean flux, confused like the half-awakened infant’s sight, and the mind tries to set this chaos in order through reason. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4150-4239 | medium | The passage describes mathematics as educational, traces Plato’s connection of mathematics with higher ideas to Pythagorean notions, discusses pure abstract numbers, and says such numbers had a kind of sacredness for an ancient philosopher. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4241-4307 | high | The passage says the allegory has political and philosophical meaning; the den or cave represents the narrow sphere of politics or law, and the light of eternal ideas affects those who return to the lower world. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4241-4307 | medium | The passage symbolizes two kinds of disordered eyesight: the captive transferred from darkness to day and the heavenly messenger who voluntarily descends into the den for the good of fellow-men. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4309-4393 | high | The passage parallels a young Athenian unsettled by new ideas with a modern university student undergoing similar enlightenment, and says young men who criticize customary beliefs may lose solid principle. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4309-4393 | medium | The perfect State is summarized as having wives and children in common, common education and pursuits for men and women, philosopher-warrior kings, and communal soldier-athletes receiving only food. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4395-4476 | medium | Timocracy arises from division in the rulers; the heavenly Muses are invoked to answer how division arose. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4687-4772 | low | The first decline is obscure; Plato is said to veil its origin in mystery and attribute it to ignorance of the law of population, expressed by a famous geometrical figure or number. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 472-507 | medium | Thrasymachus is said to frame general notions beyond Cephalus and Polemarchus but cannot defend them; the passage states that the historical reality of the doctrines attributed to him is uncertain. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4871-4959 | medium | The number of the State is called a great puzzle, compared with the Number of the Beast in Revelation, and described as Plato's 'solemn jest of the Muses' suggesting satire on symbolic use of number. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4871-4959 | medium | Aristotle is cited as saying the passage describes a solid figure involving a 4:3 ratio, a figure of five, and two harmonies; the numbers 3, 4, and 5 are identified with the Pythagorean triangle. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4961-5048 | medium | Donaldson's conclusions are summarized: the perfect or divine cycle is the number of the world, the imperfect cycle the number of the state; the world's period is 6 and the state's period is 216; the account invokes the Platonic Tetractys, 8 and 27, mean proportionals 12 and 18, ratios, the numbers 3, 4, 5, and two harmonies. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5050-5130 | medium | The passage says Plato used a numerical symbol, retained much Pythagorean spirit, and contrasted perfect divine creation presided over by a cyclical number with imperfect human generation presided over by imperfect numbers. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5050-5130 | high | Book IX begins with inquiry into the tyrannical man and then describes unlawful appetites, which can be weakened by reason and law but wake when reason sleeps. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 509-573 | medium | Plato is said to represent successive stages of morality through a succession of characters. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 509-573 | medium | The final group in the moral sequence is young disciples who know sophistical arguments, are not convinced by them, and want to go deeper into the nature of things. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5132-5213 | medium | "Like man, like State"; the tyrannical man answers to tyranny, and an observer should look into the inner nature of man without being misled by tyranny's pomp. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5215-5257 | high | The three natures each praise their own pleasures: the money-maker values wealth, the ambitious man values honour, and the philosopher values the fruition of truth. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5259-5329 | medium | A simile presents upper, middle, and lower regions; one moving from lower to middle imagines he is going up into the upper world, through ignorance of the true regions. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5259-5329 | high | The passage says the passionate, ambitious, and covetous elements have inferior satisfaction unless guided by reason, and then they attain their natural pleasure. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5331-5398 | high | The passage asks what is gained by becoming wicked or escaping discovery; punishment would silence the brute, free the gentler element, and unite temperance, justice, and wisdom in the soul. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5331-5398 | medium | The ideal city is said to have no earthly place, but a pattern in heaven; one may order life after that image whether or not such a state exists on earth. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5400-5481 | medium | The passage says Plato treats sensual pleasures as relatively unreal, ranks pleasures of reason above sense and emotion, and says reason can judge lower pleasures while lower soul-parts cannot judge reason's pleasures. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5483-5539 | high | The speaker praises the State's regulation of poetry, says poetry harms understanding unless knowledge heals error, and says he loves Homer but loves truth more. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5541-5616 | medium | The passage infers that Homer and poets are imitators of appearances; it compares the poet to a painter who represents a cobbler without knowing cobbling. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5541-5616 | medium | The passage contrasts sorrowful feeling with reason and law, which enjoin patience; it advises seeking a rational cure rather than lamenting. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5618-5704 | high | “Poetry feeds and waters the passions and desires; she lets them rule instead of ruling them.” | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 575-666 | high | The Socratic method is said to be nominally retained but to have become a form of teaching through interlocutors rather than pure inquiry. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 575-666 | medium | The cave recapitulates divisions of knowledge; the composite animal allegorizes parts of the soul; the captain, ship, and true pilot figure the relation of people and philosophers. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 575-666 | medium | The cave recapitulates divisions of knowledge; the composite animal allegorizes parts of the soul; the captain, ship, and true pilot figure the relation of people and philosophers. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5775-5855 | medium | The spindle turns on Necessity's knees; a Siren sings on each circle; Lachesis, Clotho, and Atropos sit on thrones and sing of past, present, and future. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5775-5855 | high | “A new period of mortal life has begun”; souls may choose, and “the responsibility of choosing is with you—God is blameless.” | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5857-5941 | medium | The narrator addresses Glaucon: the saved tale will be salvation if hearers believe in the immortal soul, follow Justice and Knowledge, pass undefiled over Forgetfulness, and receive reward and happiness. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5943-6033 | medium | Plato rejoices in banishing poets, associates them with inferior faculties, treats Homer and Hesiod as no rule of life, and is described as opposing poetry to philosophy, sense to abstract ideas. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6123-6207 | medium | The passage imagines poetry as a hymn of divine perfection, renewing the world’s youth, preserving the good, and joining love with knowledge and service. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6123-6207 | medium | Plato is said not to seriously expel poets but to protest poetic unreality; readers may become what they read; beauty is compared to a breeze drawing the soul toward reason. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6284-6350 | high | The order of lots indicates chance, but adverse chance may be overcome by wisdom and right choice; Odysseus is cited as choosing last; habit must be joined to knowledge or philosophy. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 63-163 | high | Plato is described as conceiving a method of knowledge; analyses of Socrates and Plato are said to underlie later logic and psychology, and many forms of thought are said to be found in the Republic. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6419-6504 | medium | The passage describes Plato's ideal state as impossible in his age yet retained as a pattern; it mentions the philosopher son of a king, the noble lie of earth-born men, and the Republic as a vision only. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6506-6592 | medium | Niebuhr asks whether Plato was a good citizen; the passage says Plato was not loyal to Athenian democracy or any existing government, regarded existing governments as factions, and judged tyranny the worst. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6594-6666 | medium | The practical statesman sees these reflections as visionary; the philosopher sees them as possible and can imagine common property becoming as fixed as private property, asking whether the end may revert to the beginning. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6668-6744 | medium | The passage says custom and ignorance no longer hold the world fast, criticism has pierced tradition, progress may accelerate, and education moves like a wheel with ever-multiplying rapidity. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6668-6744 | low | The passage speculates that natural science, fertility, machinery, physiology, health, peace, leisure, locomotion, crises of mind, and the meeting of East and West may contribute to humanity's common stock. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 668-755 | high | Socrates asks what justice means, whether it is telling truth and paying debts, and gives the example of returning a borrowed sword to a friend who has gone mad. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6746-6822 | low | “The first wave having been passed, we proceed to the second—community of wives and children. ‘Is it possible? Is it desirable?’” | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6824-6912 | medium | The passage questions placing life on a physical basis, prioritizes the moral, human, and rational, and says mind, reason, duty, conscience, truth, and mental health cannot be excluded. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6914-6987 | low | Speculations are unsettling because marriage may appear to be historical growth rather than revelation from heaven; nevertheless marriage and family are said to have become more defined and consecrated, with comparisons among the East, Greeks, Romans, and Christian nations. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6989-7077 | medium | The passage says nature has hidden her secret and mocks the idea that suitable marriage arrangements or Plato's system of lots could produce a Shakespeare or Milton. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7079-7146 | low | "scattered seeds or sparks of genius and character" are said to be smothered and extinguished by the criticized system. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7148-7231 | medium | The passage invokes reason against sentimentalism and reports that Dr. Combe resisted marriage because of hereditary consumption. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7233-7307 | high | “Until kings are philosophers or philosophers are kings, cities will never cease from ill”; philosophers are those capable of apprehending ideas, especially the idea of good. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7233-7307 | medium | War and philosophy are the permitted interests; when citizens are too old to be soldiers, they retire from active life to a second novitiate of study and contemplation. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7233-7307 | medium | A great metaphysical conception is said to ravish the mind with prophetic consciousness, and metaphysical enquirers are said not to fairly criticize their own speculations. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7309-7390 | high | The Hebrew prophet is said to believe faith in God enables governance, while the Greek philosopher imagines contemplation of the good makes a legislator; both find repose in divine perfection. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7392-7476 | high | Plato’s education begins with the Greek curriculum, extends to after-life, comprehends the whole of life, and prepares for another life in which education begins again; this is called a continuous thread through the Republic. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7478-7558 | high | Knowledge is to be elicited from within; education is “not as the filling of a vessel, but as the turning the eye of the soul towards the light.” | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7478-7558 | medium | Plato would reform old mythology; Homer and Hesiod are treated as authorities for his purposes; divine lusts and treacheries, underworld terrors, and heroic misbehavior are excluded, while Homer may still teach endurance. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7478-7558 | medium | The young are to grow up in happy, healthy surroundings, away from sights or sounds harmful to character or taste, with impressions of truth and goodness wafted to them. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7478-7558 | medium | Religion is based on two principles: “first, that God is true; secondly, that he is good.” | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7560-7638 | medium | Medicine is paralleled by law; greater matters are assigned to the legislator or oracle of Delphi, lesser matters to citizens; state diseases are likened to hydra heads; prevention through education is named as the true remedy. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7560-7638 | medium | Gymnastic leads to medicine, which is compared with law; medicine is criticized for complicating disease, losing sight of the human frame as a whole, and neglecting conditions of health including air and water. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7560-7638 | low | Medicine is paralleled by law; greater matters are assigned to the legislator or oracle of Delphi, lesser matters to citizens; state diseases are likened to hydra heads; prevention through education is named as the true remedy. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 757-835 | high | Aphoristic morality is called inadequate; poetic authority is set aside through the 'winding mazes of dialectic'; a Persian mystic poet’s words to the Divine being are compared with Plato in relation to punishment by evil and forgiveness of injuries. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7640-7706 | medium | “the good which is the higher sphere of dialectic, is the perfect truth to which all things ascend, and in which they finally repose.” | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7640-7706 | high | The passage states that true knowledge, for Plato, concerns abstractions and universals rather than particulars, individuals, poetry, or sensible beauties, and that education aims to cultivate abstraction. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7640-7706 | medium | “the only measure by which the chaos of particulars could be reduced to rule and order.” | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7708-7783 | high | The Idea of good is represented in the Symposium as beauty and is supposed to be attained there by stages of initiation, as here by regular gradations of knowledge. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7708-7783 | medium | Dialectic is described as piercing the veil of hypotheses and reaching the final cause or first principle of all. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7785-7872 | high | The passage praises Plato for teaching that education continues through life and begins again in another life, cites Solon’s saying about learning in old age, and presents Plato’s ideal education as the life of the philosopher or genius. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7785-7872 | medium | The passage criticizes Plato’s education for uniformity, abstraction, overemphasis on mathematics, and the moulding of citizens; it also says his citizens would not gain the knowledge attributed to pilgrims in the vision of Er through experience of evil. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7785-7872 | medium | The passage says most men are destined for ‘the Den,’ lack teachers such as Socrates or Christ who would expose ignorance or sin, struggle to receive self-knowledge, while a few receive a second life from great teachers and light a candle from the fire of genius. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7785-7872 | medium | The passage says most men are destined for ‘the Den,’ lack teachers such as Socrates or Christ who would expose ignorance or sin, struggle to receive self-knowledge, while a few receive a second life from great teachers and light a candle from the fire of genius. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7785-7872 | medium | The passage describes lack of energy in later life, failure to experiment or make sacrifices for knowledge, the hardening and crowding of the waxen tablet of memory, and the varied practices of self-education. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7874-7955 | medium | Counsels are given for a Platonic education in later life: choose a fitting branch of knowledge, study great authors, hear a teacher, investigate history or nature, and avoid becoming a slave of crotchets or chasing a Will o’ the Wisp. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7957-8055 | low | A spectator of all time and existence is contrasted with an inhabitant of a small state of Hellas, whose vision is limited like a valley and lacks a remote past or partly unveiled future. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8057-8096 | high | As in the Republic, the Statesman has a myth, but it describes a former rather than future existence of mankind; it asks whether a state of innocence or one with art, science, and moral distinction is preferable, and gives no answer. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8098-8150 | medium | Others as well as Plato chose an ideal Republic as a vehicle for thoughts they could not definitely express or that went beyond their own age. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8098-8150 | medium | Cicero limits King or State to rule by reason and justice, allows natural hierarchy compared to soul over body, and prefers mixed government. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8241-8314 | medium | More’s Utopia is described as bringing Plato’s light to bear on England’s misery, corruption, poverty, war, and decay, and as placing an ideal state beside those conditions. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8316-8399 | medium | Some worship an excellent or glorious man as God; the wisest believe in an unknown godly power called the Father of all, source of beginnings, changes, and ends. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8316-8399 | medium | More includes others’ happiness in happiness generally, argues for making oneself happy, and says a higher truth may require inspiration from heaven beyond reason. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 837-921 | high | The passage turns to Thrasymachus's assertion that injustice is more gainful than justice; he is led to say that injustice is virtue and justice vice. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8401-8479 | medium | More's discourse is compared to Plato; Hythloday refuses office, the Utopians reject Second Intentions and hunting, and a Republic passage is cited about a philosopher standing under a wall until stormy sleet and rain pass. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8401-8479 | high | City of the Sun is said to resemble Plato's Republic: wives and children are common, temporary marriages are arranged by magistrates, infants are raised by mothers in public temples until age two, then educated by the State from wall paintings. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8481-8570 | high | Campanella is said to describe customs and to propose a new education based on nature rather than Aristotle, requiring varied knowledge and expecting natural science to matter in education. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8481-8570 | medium | Eliot turns from politics to view “that other city which is within him” and finds “the secret of human happiness” in “the mastery of self.” | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8572-8629 | medium | The highest ideals are conceived through human similitudes; Jewish prophets are said to describe God only in negatives; the passage warns against becoming slaves of mere words. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8572-8629 | medium | The Christian Church is said to be His body; the divine figure is seen in figure, picture, and fragments, but is not fully represented by them; His dwelling is in the heart of man. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8572-8629 | high | The image is said to be what Plato saw dimly as the 'likeness of God' and what continues in many forms as mankind’s Idea of Good. | record |
| Greek | The Republic | INTRODUCTION AND ANALYSIS. / THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I.; lines 8632-8770 | high | Socrates says aged men are like “travellers who have gone a journey” and asks about the way near the “threshold of old age.” | record |
| Greek | The Republic | INTRODUCTION AND ANALYSIS. / THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I.; lines 8772-8893 | high | Socrates suggests wealth makes old age light for Cephalus; Cephalus replies with the Themistocles anecdote and says a good poor man finds old age burdensome while a bad rich man lacks peace. | record |
| Greek | The Republic | INTRODUCTION AND ANALYSIS. / THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I.; lines 9113-9276 | high | Socrates and Polemarchus agree that the good cannot harm anyone and that injuring a friend or anyone else is the act of the unjust, not the just; the debt formula of justice is rejected as untrue. | record |
| Greek | The Republic | INTRODUCTION AND ANALYSIS. / THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I.; lines 9113-9276 | medium | Socrates says he was panic-stricken and trembling, then compares their search for justice to seeking gold, calling justice more precious than many pieces of gold and asking for pity rather than anger. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 923-1012 | medium | Socrates reassumes the character of a know-nothing, is not wholly satisfied, and no conclusion is reached; dialectic enlarges ideas and their application to life. | record |
| Greek | The Republic | INTRODUCTION AND ANALYSIS. / THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I.; lines 9278-9422 | high | “as becomes the ignorant, I must learn from the wise” | record |
| Greek | The Republic | INTRODUCTION AND ANALYSIS. / THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I.; lines 9424-9557 | medium | “Do you suppose that I call him who is mistaken the stronger at the time when he is mistaken?” | record |
| Greek | The Republic | INTRODUCTION AND ANALYSIS. / THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I.; lines 9637-9730 | medium | Thrasymachus is compared to a bath-man who has deluged the listeners' ears with words; he wants to leave, but the company and Socrates ask him to remain and defend his position. | record |
| Greek | The Republic | INTRODUCTION AND ANALYSIS. / THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I.; lines 9732-9860 | medium | Socrates states that arts and governments rule and provide for the interests of their subjects, who are weaker, and not for the good of the superior. | record |
| Greek | The Republic | INTRODUCTION AND ANALYSIS. / THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I.; lines 9862-10053 | high | The speaker says he is amazed that Thrasymachus classes injustice with wisdom and virtue, and observes that Thrasymachus attributes to the unjust qualities previously attributed to the just. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1007-1137 | medium | After building an earthly home, the speaker encounters a face; his invisible soul brings a divine message, saves him from earthly fetters, bids him rise to skies and waters of eternity, and he drinks wine of immortality from a golden chalice before returning the cup. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1007-1137 | high | A respondent teaches that all men and women were made equal, suffering is chosen and works as birth pains freeing the soul; true judgment is found in an unerring judge in the human heart and in the infinite law of heaven. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1007-1137 | high | Life is a vine whose press yields the wine of life; wantonness yields a harmful beverage bringing destruction; the fool drinks the wine of earth while the wise draw the wine of life. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1140-1298 | medium | The speaker warns against vice and says, "NO TWO WRONGS WILL ONE RIGHT MAKE" and calls it the "BITTER CUP OF LIFE." | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1140-1298 | high | The All Merciful lights the path from mortal darkness; the instruction says, "CONTROL THYSELF" and send the soul to its elements to learn birth and end. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1140-1298 | medium | The passage rejects embodied return after death, saying the freed soul does not return to a body of clay and spirit does not inhabit again the cast-off garment of earth. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1140-1298 | high | The law of life is taught through weaving: thoughts are shuttle, experience warp, life woof, deeds cloth, and reason and wisdom measure the soul's garment; the present life determines the future life. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1140-1298 | medium | A garden has a river divided into four heads; a lost word is to be found that would unite the four; opened fourfold, it reveals a cross, a square, and an ineradicable mark. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1301-1463 | high | Man is made and placed in the Garden of Iram; he remains in an inverted bowl until dust returns and the freed soul departs; the wise prefer right to sweet, while the foolish are bound on the wheel of pain until the knot is untied. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1466-1627 | medium | Youth and Age cannot tell pot, potter, and mould apart; they know one great cause created all, dissolved all, and that all went again to Him. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 237-384 | high | The King of Splendor holds the Seven Orbed Cup of Wisdom to the earth, through which powers of divination arise in humanity. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 387-551 | high | Nature yields bounty through spring, summer, autumn, and winter; sorrow may become calm, true prayer requires the heart freed from desire, and the rose casts beauty and perfume into the garden called Earth. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 387-551 | medium | The reviving herb is called the future state; the ruby is set in virgin gold; those who know the fountain head of divine light have stood face to face with God and are free from the bonds of death. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 554-709 | high | Sages, books, and holy men are said not to reveal Him; He reveals Himself through works, acts, and deeds; human claims to save cannot restore the divine breath after it has fled. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 554-709 | medium | The Cup is addressed as Experience, from which the speaker asks to drink; the note explains Experience as the only teacher and a liberator from selfishness and greed. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 554-709 | medium | The first great light comes to earth, kindles love’s flame, consumes earthly hate, and one ray of imperishable light saves even if the temple is destroyed; the note links this to spiritual progress and the path to freedom. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE; lines 63-97 | medium | The author places the volume before the public and hopes to convey the higher and deeper truths of a famous Persian poet. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 712-872 | high | The addressee is told to look to the Eternals and question Mars, Jupiter, Mercury, Venus, Saturn, Uranus, the Moon, and the Sun; each declares dependence on the One Great Cause. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 712-872 | high | Will is called the key that unlocks the door; future faith is knowledge of oneself; analysis of human nature shows humanity as a miniature of the universe. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 712-872 | medium | Heavenly signs are described as symbols of a book with eternal characters, open pages in heaven's blue, and the veil, lamp, and voice within; the addressee is told to become lord, master, prophet, priest, and king. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 712-872 | medium | Heavenly signs are described as symbols of a book with eternal characters, open pages in heaven's blue, and the veil, lamp, and voice within; the addressee is told to become lord, master, prophet, priest, and king. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 712-872 | high | The speaker passes through a barren waste of life, asks a friend its name, and hears 'insane'; when the speaker asks whether the Potter blundered in making monstrous human clay shapes, the friend answers that the same hand made poison and antidote. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 875-1004 | high | The passage says grasping the Cause Supreme would bring knowledge of God and peace; the seeker is told to seek within a treasure house for a key to palace gates, where the King of Kings is known as the divine soul. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 875-1004 | high | A secret is given about finding the serpent coiled within the human spine; it is found in the breath of the senses, divided yet united as the breath of life divine, bringing wisdom of the gods to humans. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 99-234 | high | “RUBÁIYÁT. A reading between the lines, a meaning, within a meaning, a paradox.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10132-10368 | high | The passage warns not to crave the world's kitchen dainties, which seem real but are vain; greedy worldlings consume them to their loss. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10132-10368 | medium | Winter is past and spring has begun; life's book will soon be done; a sage says life is poison and grape-juice its only antidote. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10132-10368 | medium | The speaker seeks an augury in love's book; an ardent youth speaks in ecstasy about a moonlike sweetheart. The note says to compare the sortes Virgilianae. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10132-10368 | medium | The speaker dashed a cup against a stone; the cup cried out that the speaker too will soon be overthrown. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | ASTRONOMER-POET OF PERSIA / EDWARD FITZGERALD. / THE FITZGERALD FIRST EDITION / VIII.; lines 1035-1072 | medium | The speaker says to come with old Khayyam and leave the lot of Kaikobad and Kaikhosru forgotten. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | ASTRONOMER-POET OF PERSIA / EDWARD FITZGERALD. / THE FITZGERALD FIRST EDITION / VIII.; lines 1035-1072 | high | The passage contrasts mortal sovereignty and paradise to come, then advises taking the cash in hand and waiving the rest, with mention of distant drum music. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10370-10604 | high | The speaker counsels not relying on friends, enduring pain and grief, and asking no sympathy. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10370-10604 | high | A Shaikh calls a harlot enslaved to drink and lechery; she replies that she is what she seems and asks whether he is all he seems to be; the note calls this a question-and-answer quatrain type. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10606-10803 | high | Man is called a cup with soul as wine, flesh a pipe with spirit as voice, and a magic lantern with light within. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10606-10803 | medium | The speaker advises not to cling to grief and despair, to be just in an unjust world, and to think oneself naught because the world's issue is naught. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | EDWARD FITZGERALD. / THE FITZGERALD FIRST EDITION / VIII. / XIII.; lines 1075-1104 | medium | The rose says it blows laughing into the world and tears open its purse to throw its treasure on the garden. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM; lines 10805-10910 | medium | Khayyam is described as sweet and modest, more given to contemplation of divine things than worldly pleasures, and as a Mystic poet, skeptical and fatalistic philosopher, and Sufi. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | VIII. / XIII. / XVII. / XVIII.; lines 1107-1144 | medium | The speaker asks the beloved to fill the cup to clear today of past regrets and future fears, noting that tomorrow he may join yesterday's seven thousand years. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM; lines 11091-11152 | medium | “So, if I do wrong and you punish me wrongly, what is the difference which exists between you and me, I ask?” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11155-11347 | high | A tavern voice calls joyous drinkers to arise and fill a cup of wine before Fate fills the cup of existence. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11155-11347 | medium | The speaker says a hundred Kaabas of earth and water are not worth one heart and advises seeking a heart. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11349-11537 | high | The speaker says existence has slipped by like wind over the desert and names two days not to be troubled over: the day not come and the day passed. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11349-11537 | high | Existing things are said to have been predestined upon the tablet of creation; God imprinted destiny, and human efforts are lost. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11349-11537 | medium | The speaker says he can only vaguely tell his secret, can only trace a description of a place he sees, and cannot unveil the secret he possesses. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11349-11537 | high | The speaker intends to spend youth drinking wine and says the wine's bitterness reflects the bitterness of life. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XVIII. / XXII. / XXIII. / XXIV.; lines 1147-1176 | medium | Saints and sages who discussed the Two Worlds are thrust forth like foolish prophets; their words are scorned and scattered, and their mouths are stopped with dust. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11539-11731 | high | No one has access to God's secrets behind the mysterious curtain; no one can penetrate there, and the earthly mind is the only dwelling. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11733-11935 | medium | An old drunk man comes from the tavern with a prayer-rug on his shoulders and a bowl of wine in hand; when questioned, he tells the speaker to drink because the world is wind. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXIV. / XXVI. / XXVII. / XXVIII.; lines 1179-1200 | medium | The young speaker frequented Doctor and Saint, heard great argument, and 'Came out by the same Door as in I went.' | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXIV. / XXVI. / XXVII. / XXVIII.; lines 1179-1200 | medium | The young speaker frequented Doctor and Saint, heard great argument, and 'Came out by the same Door as in I went.' | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11937-12126 | high | Exhorts listeners to free themselves from passions and greed, become poor like a mendicant, and examine what they are, whence they came, what they do, and where they are bound. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXVII. / XXVIII. / XXIX. / XXXI.; lines 1203-1224 | high | "And many Knots unravel'd by the Road; / But not the Knot of Human Death and Fate." | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12128-12323 | high | The speaker calls on intelligence and self-examination, but concludes existence has slipped away and nothing has been defined. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12128-12323 | medium | Those who adore the prayer-rug are criticized as being under devotees and hypocrites, preaching Islamism under a mantle of piety while being worse than idolaters. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXXI. / XXXII. / XXXIII. / XXXIV.; lines 1227-1248 | medium | The speaker finds a door with no key, a veil beyond sight, and a brief appearance of talk of “ME and THEE” that ends with no more “THEE and ME.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXXI. / XXXII. / XXXIII. / XXXIV.; lines 1227-1248 | high | The speaker cries to the rolling Heaven, asking what lamp Destiny had to guide her little children in darkness; Heaven replies, “A blind Understanding.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXXI. / XXXII. / XXXIII. / XXXIV.; lines 1227-1248 | high | The speaker turns lip to an earthen bowl to learn the secret Well of Life; the bowl murmurs that one should drink while alive, because the dead never return. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12325-12516 | medium | The friend, glossed as God, pours wine that rejoices the speaker’s soul; the speaker asks how he can renounce drinking without God ordering it. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12325-12516 | medium | Drinkers know the language of roses and wine; drunkards alone understand occult matters. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12325-12516 | medium | The addressee is asked how long he will be deceived by colors and perfumes; even Zemzem or the water of life cannot avoid entering the earth. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXXIV. / XXXV. / XXXVI. / XXXVII.; lines 1251-1272 | high | The speaker urges filling the cup, says time slips beneath the feet, and contrasts unborn tomorrow, dead yesterday, and sweet today. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12518-12709 | medium | The speaker urges drinking wine before one's name vanishes, unbinding the idol's hair before the bodily frame loosens, and says one is not gold to be drawn again from burial in earth. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12518-12709 | medium | No one has penetrated the secrets of the Principle or First Cause, no one has stepped outside himself, and insufficiency is seen from pupil to master and in all born of the mother. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12711-12911 | high | The speaker counsels restraining envy of worldly things, breaking bonds to good and bad below, living contentedly, and remembering that the heavens move periodically while life is short. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12711-12911 | medium | No one has access behind the curtain of destiny or knowledge of Providence's secrets; after seventy-two years of reflection, the enigma remains unexplained. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12711-12911 | high | Wine ends heart-disquiet, frees one from meditations on the seventy-two sects, is called alchemy that destroys infirmities, and is associated with the wise drinker. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12711-12911 | medium | Ignorant beings who have never sought truth or gone outside themselves dress like lords and slander the irreproachable. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12711-12911 | medium | The Wheel of Heaven is described as never propitious, giving no lasting happiness, plunging the speaker into grief, multiplying griefs, and carrying away what it places below. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXXVI. / XXXVII. / XXXVIII. / XXXIX.; lines 1275-1304 | medium | The speaker asks how long pursuit, endeavor, and dispute over 'This and That' will continue, and says merriment with the fruitful grape is better than sadness after absent or bitter fruit. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12913-13101 | high | Religious obligation is summarized as obligation to Divinity, sharing one's bread, not speaking evil, doing evil to no one, and then asking for wine. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXXIX. / XLII. / XLIII. / XLIV.; lines 1307-1336 | medium | The grape is said to confute the two-and-seventy jarring sects and to transmute life's leaden metal into gold like an alchemist. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXXIX. / XLII. / XLIII. / XLIV.; lines 1307-1336 | medium | The speaker counsels leaving the wise to wrangle, letting the quarrel of the universe be, and making game from a corner of the hubbub. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13103-13293 | high | On the walls of Thous, a bird hovers before the skull of Kai-Kawous and asks what became of the noise of his glory and the sound of the clarion. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13103-13293 | high | The speaker counsels consorting with honest intelligent men and fleeing the ignorant; poison from a man of mind is preferable to an antidote from an ignorant person. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13295-13484 | high | Wine is called "the water of life," "balm for the heart," and "an elixir which fortifies the soul." | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13295-13484 | medium | In a potter's workshop, the speaker sees two thousand pitchers, some speaking and some silent, seeming to ask where the potter, buyer, and seller are. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XLIV. / XLVI. / XLVII. / XLVIII.; lines 1339-1360 | medium | Wine and a pressed lip are said to 'End in the Nothing all Things end in,' and the addressee is told, 'Thou shalt be--Nothing.' | 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 13486-13678 | high | The speaker says wisdom lies in joy in the heart and a cup of wine, not overthinking present or past, and freeing the loaned soul from reason's shackles and prison. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XLVI. / XLVII. / XLVIII. / XLIX.; lines 1363-1392 | high | “'Tis all a Chequer-board of Nights and Days / Where Destiny with Men for Pieces plays” and then moves, mates, slays, and lays pieces back in the closet. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XLVI. / XLVII. / XLVIII. / XLIX.; lines 1363-1392 | high | “The Moving Finger writes; and, having writ, / Moves on”; piety, wit, and tears cannot cancel or wash out what is written. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13680-13861 | high | The speaker says the world is not a permanent sojourn, warns against depriving oneself of wine and the beloved's favors, and dismisses disputes about creation or eternity once he no longer exists. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13863-14050 | medium | The collective “we” are described as the true aim of universal creation, the essence of divine regard, and the jeweled signet of the ring-like world. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13863-14050 | high | A salutation to Mostapha asks why whey is lawful while pure wine is prohibited; a reply addressed to Khayyam says wine is lawful for intelligent men and prohibited only to the ignorant. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XLVII. / XLVIII. / XLIX. / LIII.; lines 1395-1424 | medium | From the goal, Parwin and Mushtara are flung over the shoulders of the flaming foal of heaven into the speaker's predestined plot of dust and soul. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14052-14243 | high | The speaker urges leaving fleeting worldly cares, being joyful, and remaining a peaceful spectator under the Wheel of Heaven. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14245-14433 | medium | The speaker asks God for deliverance from worldly calculation, preoccupation with God, freedom from self, drunkenness, and freedom from knowledge of good and bad. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LIII. / LVII. / LVIII. / KUZA-NAMA; lines 1427-1469 | high | Among the earthen vessels, some can articulate; one impatiently asks who is the Potter and who the Pot. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14435-14622 | medium | The heart is told it cannot penetrate the secrets of the heavens or reach the sages’ height, and should organize paradise below through daily cup and wine, since it will not reach the future paradise. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | KUZA-NAMA / LXII. / LXIII. / LXIV.; lines 1472-1501 | medium | After silence, an ungainly vessel speaks of being mocked for leaning awry and asks whether the potter's hand shook. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14821-15012 | high | The speaker counsels resignation to grief, non-complaint about suffering, and thankfulness to Providence in poverty. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 15014-15203 | high | The passage warns that the present kingdom of grace will not last, one will be unexpectedly called, death is figured as a cup, and one should make a foundation before going away empty-handed. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 15205-15301 | medium | The speaker calls for morning wine, addresses the cupbearer, points to wine and tavern, asks if the moment is for prayer, and tells the cupbearer to leave tradition and devotion and drink. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 15205-15301 | high | Those endowed with knowledge and virtue, who become like torches to disciples, are said not to have progressed beyond profound night; they leave fables and return to death's long sleep. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 15205-15301 | high | A man with bread enough for two days and a drop of fresh water in a cracked pitcher is presented as having no reason to be commanded by or serve an equal. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM / FOOTNOTES:; lines 15304-15431 | high | Zendha deli-ra means the heart alive, or initiated in the spiritual sense, contrasted with worldly pleasure-seekers. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM / FOOTNOTES:; lines 15433-15578 | medium | The Curtain is the veil over the mysteries of God and is described as a recurring image in Persian literature. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM / FOOTNOTES:; lines 15433-15578 | medium | The Lauh u Kalam are the Tablet and Pen on and with which divine decrees were written from all time; the note compares Qur'an chapter lxviii, 1. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM / FOOTNOTES:; lines 15580-15683 | medium | Gauhar suftan, “to thread pearls,” is used in Persian to mean writing verses or telling a story; Omar uses it in reference to his ruba'iyat. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXXIV. / LXXV. / TAMAM SHUD. / NOTES.; lines 1577-1697 | high | Iram is said to have been planted by King Shaddad and sunk in Arabian sands; Jamshyd's seven-ringed cup typified seven heavens, planets, seas, and was a divining cup. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXXIV. / LXXV. / TAMAM SHUD. / NOTES.; lines 1577-1697 | medium | A palace ruin contains a solitary ringdove crying 'Coo'; the note says this means 'Where?' in Persian and compares the bird to Attar's Bird-parliament lamenting lost Yusuf. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXXIV. / LXXV. / TAMAM SHUD. / NOTES.; lines 1577-1697 | high | A traveller drinks sweet water from his hand but bitter water from an earthen bowl; a heavenly voice explains the bowl's clay was once human and retains mortality's bitter flavor. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 178-275 | high | In Ispahan, Omar read a certain book seven times, knew it by heart, and later dictated it from memory with only slight differences from the original. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 178-275 | medium | The introduction presents Omar as a deeply learned man who followed his convictions and developed a conception of life based on Sufistic Mysticism. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 178-275 | medium | The passage says some regarded Omar as unbeliever, atheist, and materialist, but later people in Persia and India published and read him beside Abu-Said, Abd-Allah Ansari, and Attar, described as Sufi mystics with spotless reputations. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | EDWARD FITZGERALD'S TRANSLATION / OF THE / QUATRAINS OF OMAR KHAYYAM / PREFACE; lines 1826-1921 | medium | The author says the Calcutta manuscript, the Calcutta printed edition of 1836, and the Ouseley manuscript had to be consulted 'line by line, and word by word' to understand FitzGerald's actual materials. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | EDWARD FITZGERALD'S TRANSLATION / OF THE / QUATRAINS OF OMAR KHAYYAM / PREFACE; lines 1826-1921 | medium | Cowell supplied his difficult copy of the Calcutta manuscript; after enquiries the original manuscript was found to be lost, stolen, or strayed, so Cowell's copy was sent to India and copied by a good writer. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | EDWARD FITZGERALD'S TRANSLATION / OF THE / QUATRAINS OF OMAR KHAYYAM / PREFACE; lines 1826-1921 | medium | The printed edition is said to be evidently printed from the lost Calcutta manuscript, with matching readings and sequence; omitted quatrains are mostly added in an appendix from a bayaz, according to a printer's note. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PREFACE / EDWARD HERON-ALLEN. / EXPLANATION OF THE REFERENCES IN THE FOLLOWING PARALLELS / ANALYSIS OF EDWARD FITZGERALD'S QUATRAINS; lines 2076-2236 | medium | “Methought a Voice within the Tavern cried ... Why nods the drowsy Worshipper outside?” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PREFACE / EDWARD HERON-ALLEN. / EXPLANATION OF THE REFERENCES IN THE FOLLOWING PARALLELS / ANALYSIS OF EDWARD FITZGERALD'S QUATRAINS; lines 2076-2236 | medium | “Iram indeed is gone with all his Rose, / And Jamshyd's Sev'n-ring'd Cup where no one knows; / But still a Ruby kindles in the Vine, / And many a Garden by the Water blows.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PREFACE / EDWARD HERON-ALLEN. / EXPLANATION OF THE REFERENCES IN THE FOLLOWING PARALLELS / ANALYSIS OF EDWARD FITZGERALD'S QUATRAINS; lines 2238-2406 | medium | A pleasant day after rain; dust is washed from roses; the nightingale in Pehlevi cries to the yellow rose: "Thou must drink wine!" | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PREFACE / EDWARD HERON-ALLEN. / EXPLANATION OF THE REFERENCES IN THE FOLLOWING PARALLELS / ANALYSIS OF EDWARD FITZGERALD'S QUATRAINS; lines 2238-2406 | high | "Come, fill the Cup"; the speaker says to fling the winter-garment of repentance in the fire of spring; the Bird of Time has little way to flutter and is on the wing. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PREFACE / EDWARD HERON-ALLEN. / EXPLANATION OF THE REFERENCES IN THE FOLLOWING PARALLELS / ANALYSIS OF EDWARD FITZGERALD'S QUATRAINS; lines 2238-2406 | high | The quatrain contrasts Naishapur or Babylon and sweet or bitter cup; "The Wine of Life keeps oozing drop by drop" and "The Leaves of Life keep falling one by one." | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PREFACE / EDWARD HERON-ALLEN. / EXPLANATION OF THE REFERENCES IN THE FOLLOWING PARALLELS / ANALYSIS OF EDWARD FITZGERALD'S QUATRAINS; lines 2238-2406 | high | Source parallels say the cup is better than Feridun's kingdom and a jar-tile better than Kai Khosru's crown; a draught of wine is better than the empires and thrones of Kawus, Kobad, and Tus; one should not bow to Rustum son of Zal or depend on Hatim Tai's favor. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PREFACE / EDWARD HERON-ALLEN. / EXPLANATION OF THE REFERENCES IN THE FOLLOWING PARALLELS / ANALYSIS OF EDWARD FITZGERALD'S QUATRAINS; lines 2238-2406 | medium | The quatrain locates the speaker along a strip of herbage dividing desert from sown land, where the names of slave and sultan are forgotten, and mentions Mahmud on a golden throne. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | EDWARD HERON-ALLEN. / EXPLANATION OF THE REFERENCES IN THE FOLLOWING PARALLELS / ANALYSIS OF EDWARD FITZGERALD'S QUATRAINS / XIII.; lines 2408-2515 | high | “I desire a flask of ruby wine and a book of verses”; the speaker adds food and sitting in the wilderness with “thou and I” as better than a Sultan's kingdom. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | EDWARD HERON-ALLEN. / EXPLANATION OF THE REFERENCES IN THE FOLLOWING PARALLELS / ANALYSIS OF EDWARD FITZGERALD'S QUATRAINS / XIII.; lines 2408-2515 | high | Some seek worldly glories or the Prophet's Paradise; the speaker says to take cash, let credit go, and not heed a distant drum. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | EDWARD HERON-ALLEN. / EXPLANATION OF THE REFERENCES IN THE FOLLOWING PARALLELS / ANALYSIS OF EDWARD FITZGERALD'S QUATRAINS / XIII.; lines 2408-2515 | medium | O. 40 says the speaker does not know whether the maker appointed heaven or hell; food, an adored one, and wine on a green bank are present cash, while promised heaven is left to another. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | EDWARD HERON-ALLEN. / EXPLANATION OF THE REFERENCES IN THE FOLLOWING PARALLELS / ANALYSIS OF EDWARD FITZGERALD'S QUATRAINS / XIII.; lines 2408-2515 | high | Worldly hope turns to ashes or, if prosperous, is like snow on the desert's dusty face for a short time; C. 266 similarly tells the heart to understand itself gone after resting like snow in the desert for two or three days. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | EXPLANATION OF THE REFERENCES IN THE FOLLOWING PARALLELS / ANALYSIS OF EDWARD FITZGERALD'S QUATRAINS / XIII. / XVII.; lines 2518-2533 | medium | Fitzgerald's quatrain: “Think, in this batter'd Caravanserai / Whose Portals are alternate Night and Day,” where sultans dwell until a destined hour and depart. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | ANALYSIS OF EDWARD FITZGERALD'S QUATRAINS / XIII. / XVII. / XVIII.; lines 2536-2605 | high | The speaker asks the beloved to fill the cup that clears today of past regrets and future fears, since tomorrow the speaker may be with yesterday's seven thousand years. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XVII. / XVIII. / XXII. / XXIII.; lines 2625-2657 | medium | C. 388 is quoted as advising the hearer to arise, not sorrow for the fleeting world, be at peace, pass through the world happily, and recognize that if the world were constant, others' turn would not have descended to the hearer. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XVIII. / XXII. / XXIII. / XXIV.; lines 2660-2700 | medium | Those preparing for today and those looking toward tomorrow are alike; a muezzin from the Tower of Darkness cries that their reward is neither here nor there. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXII. / XXIII. / XXIV. / XXVI.; lines 2703-2727 | high | "Saints and Sages" discussed the "Two Worlds"; their words are scorned and scattered, and their mouths are stopped with dust. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXIV. / XXVI. / XXVII. / XXVIII.; lines 2730-2771 | high | “Myself when young did eagerly frequent / Doctor and Saint... / Came out by the same door wherein I went.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXIV. / XXVI. / XXVII. / XXVIII.; lines 2730-2771 | high | A cited quatrain says no one has solved eternity's tangled secrets or gone beyond the orbit of human understanding, and that all from tyro to teacher are powerless. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXVI. / XXVII. / XXVIII. / XXIX.; lines 2774-2823 | medium | The speaker enters the universe without knowing why or whence, like water flowing unwillingly, and leaves like wind along the waste without knowing whither. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXVII. / XXVIII. / XXIX. / XXXI.; lines 2826-2840 | medium | “Up from Earth's Centre through the Seventh Gate / I rose, and on the Throne of Saturn sate... But not the Master-knot of Human Fate.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXVIII. / XXIX. / XXXI. / XXXII.; lines 2843-2895 | medium | “There was the Door to which I found no Key; / There was the Veil through which I might not see ... and then no more of THEE and ME.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXVIII. / XXIX. / XXXI. / XXXII.; lines 2843-2895 | medium | “Earth could not answer; nor the seas that mourn ... Nor rolling Heaven, with all his Signs reveal'd / And hidden by the sleeve of Night and Morn.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXIX. / XXXI. / XXXII. / XXXIV.; lines 2898-2929 | medium | The quatrain says the speaker sought 'A lamp amid the Darkness' from the 'THEE in ME' behind the veil and heard: 'THE ME WITHIN THEE BLIND!' | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXXI. / XXXII. / XXXIV. / XXXV.; lines 2932-2956 | medium | The speaker leans to the lip of a poor earthen urn to learn the secret of life; it murmurs, “While you live, / Drink!--for, once dead, you never shall return.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXXIV. / XXXV. / XXXVI. / XXXVII.; lines 2977-3097 | medium | The tulip lifts its cup in spring; the addressee is told to drink cheerfully because the worn-out sky will suddenly invert them to the level of earth. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXXIV. / XXXV. / XXXVI. / XXXVII.; lines 2977-3097 | medium | The quatrain and cited parallels advise resigning human or divine perplexities, taking wine, and playing with the curls or ringlets of a loved one because all quickly passes. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXXV. / XXXVI. / XXXVII. / XLII.; lines 3100-3123 | high | A cited quatrain addresses Khayyam: if he is drunk with wine or reposes with one tulip-cheeked, he should be happy, since all things end in his becoming naught; while he exists, he should imagine nonexistence and be happy. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXXVI. / XXXVII. / XLII. / XLIII.; lines 3126-3140 | medium | “offering his Cup, invite your Soul / Forth to your Lips to quaff--you shall not shrink.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXXVII. / XLII. / XLIII. / XLIV.; lines 3143-3223 | high | The speaker's coming adds no profit to the heavenly sphere, and the speaker's departure adds nothing to its beauty or dignity. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XLII. / XLIII. / XLIV. / XLVIII.; lines 3226-3404 | high | XLIX-L speak of the secret, a hair dividing false and true, and a single Alif as clue to the Treasure-house and Master; O. 28 has the Heart ask for inspired knowledge and accept Alif as enough if One is in the house. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XLII. / XLIII. / XLIV. / XLVIII.; lines 3226-3404 | high | LIV advises not wasting the hour in pursuit and dispute, preferring the fruitful grape; O. 50 says hair-splitting disputants perish in arguments over existence and non-existence and advises grape juice; O. 107 says wine has no substitute and unties every difficulty. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XLII. / XLIII. / XLIV. / XLVIII.; lines 3406-3453 | high | The speaker says he will fill a goblet with wine, divorce learning and faith, and take the 'daughter of the vine' to spouse. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XLII. / XLIII. / XLIV. / XLVIII.; lines 3406-3453 | high | The LVII quatrain denies improved calendrical computation and describes striking unborn tomorrow and dead yesterday from the calendar. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XLII. / XLIII. / XLIV. / XLVIII.; lines 3406-3453 | medium | The C. 381 translation says enemies wrongly call the speaker a philosopher; God knows he is not that; in a nesting place of sorrow he does not know who he is. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XLIII. / XLIV. / XLVIII. / LVIII.; lines 3456-3549 | medium | The grape is said to confute the Two-and-Seventy jarring Sects with absolute logic and to act as a sovereign alchemist turning life’s lead into gold. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XLIV. / XLVIII. / LVIII. / LXIII.; lines 3552-3652 | high | “I sent my Soul through the Invisible”; the soul returned and answered, “I myself am Heav'n and Hell.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LVIII. / LXIII. / LXVIII. / LXIX.; lines 3673-3707 | medium | Quatrain LXX describes a ball that makes no question of Ayes and Noes, goes here or there as struck by the Player, and is tossed into the field by one who knows. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 371-459 | medium | The passage says Sufis exchange external features for internal or spiritual meanings and give spiritual significance to outward forms, so many of their words have spiritual and visionary meaning. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXIII. / LXVIII. / LXIX. / LXXI.; lines 3710-3725 | medium | "The Moving Finger writes; and, having writ, / Moves on"; neither piety, wit, nor tears can cancel or wash out what is written. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXVIII. / LXIX. / LXXI. / LXXII.; lines 3728-3750 | medium | Good and bad in human nature and predestined happiness and misery are not to be imputed to the heavens; in the way of Wisdom, the heavens are said to be far more helpless than the addressee. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXIX. / LXXI. / LXXII. / LXXIII.; lines 3753-3794 | medium | "YESTERDAY This Day's Madness did prepare... Drink! for you know not whence you came... nor where." | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXXII. / LXXIII. / LXXV. / LXXVI.; lines 3814-3828 | medium | The Vine strikes a fibre clinging to the speaker's being; the dervish may flout; the speaker's base metal may be filed into a key that unlocks the door outside which the dervish howls. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXXII. / LXXIII. / LXXV. / LXXVI.; lines 3814-3828 | medium | The cited parallel says that since eternity 'He' created the speaker, taught the lesson of love, and made a filing of the dust of the speaker's heart into a key of the treasure-house of substance. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXXVI. / LXXVII. / LXXX. / LXXXI.; lines 3918-4012 | high | Ramazan slinks away under departing day; the speaker stands alone in the potter's house among Shapes of Clay, including loquacious and silent vessels of many sizes. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXXVII. / LXXX. / LXXXI. / LXXXIV.; lines 4015-4029 | medium | The note says the sentiment is traceable in C. 293, where a cup praised by wisdom is made by the Potter of the World and then shattered upon the ground. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXXX. / LXXXI. / LXXXIV. / LXXXV.; lines 4032-4047 | medium | Then said a Second: a peevish boy would not break the bowl from which he drank in joy. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXXXIV. / LXXXV. / LXXXVI. / LXXXVII.; lines 4050-4072 | medium | "After a momentary silence spake / Some Vessel of a more ungainly make" | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXXXV. / LXXXVI. / LXXXVII. / LXXXVIII.; lines 4075-4098 | medium | A speaker says some tell of one who threatens to toss to Hell 'The luckless Pots he marr'd in making,' then says he is a good fellow and all will be well. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XCIII. / XCIV. / XCVI. / XCIX.; lines 4308-4368 | high | The rising moon will repeatedly wax and wane, look through the same garden, and later look for the speaker or one person in vain. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XCVI. / XCIX. / APPENDIX. / PAGE 4.; lines 4371-4396 | medium | Khayyam 'stitched the Tents of Science' and 'fallen in Grief's furnace and been suddenly burned.' | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XCIX. / APPENDIX. / PAGE 4. / PAGE 7.; lines 4399-4414 | low | FitzGerald's rendering addresses one who burns for those in Hell and asks how long the figure will cry for God's mercy on them, ending with a question about teaching God. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XVIII. / IN THE FIRST EDITION. / XXXIII. / XXXVII.; lines 4473-4513 | medium | The speaker cries to rolling Heaven, asking what lamp Destiny had to guide her children in the dark; Heaven replies, “A blind Understanding.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XVIII. / IN THE FIRST EDITION. / XXXIII. / XXXVII.; lines 4473-4513 | medium | The speaker says to leave the Wise to wrangle, let the quarrel of the Universe be, and make game of that which makes as much of the addressee. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XVIII. / IN THE FIRST EDITION. / XXXIII. / XXXVII.; lines 4473-4513 | high | The speaker urges filling the Cup, says Time is slipping underfoot, and contrasts unborn Tomorrow and dead Yesterday with sweet Today. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | IN THE FIRST EDITION. / XXXIII. / XXXVII. / IN THE SECOND EDITION.; lines 4516-4537 | high | “Were it not Folly, Spider-like to spin / The Thread of present Life away to win-- / What? ... Breathe out the very Breath we now breathe in!” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXVIII. / XLIV. / LXXVII. / LXXXVI.; lines 4598-4633 | medium | The speaker swears not to call injustice grace for terror of a wrathful Face; tavern fellows would kick such a coward from the place. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXVIII. / XLIV. / LXXVII. / LXXXVI.; lines 4598-4633 | medium | The speaker swears not to call injustice grace for terror of a wrathful Face; tavern fellows would kick such a coward from the place. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 461-559 | high | Omar’s method is described as Symbolism, using Nature to show Truth or Wisdom and Love or Devotion; prominent symbols named are Wine, Love, Roses, Springtime, and Death. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | VARIATIONS / OMAR KHAYYAM / STANZA / STANZA; lines 4710-4767 | medium | “Then of the THEE IN ME who works behind / The Veil of Universe I cried to find / A Lamp to guide me through the darkness; and / Something then said--«An Understanding blind.»” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | OMAR KHAYYAM / STANZA / STANZA / STANZA; lines 4769-4818 | medium | “plagued no more with Human or Divine” and “To-morrow's tangle to itself resign.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | STANZA / STANZA / STANZA / STANZA; lines 4869-4936 | high | “A Hair, they say, divides the False and True.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | STANZA / STANZA / STANZA / STANZA; lines 4938-4986 | medium | “None answer'd this, but after silence spake.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | STANZA / STANZA / STANZA / STANZAS WHICH APPEAR IN THE SECOND EDITION ONLY; lines 5045-5111 | medium | The speaker will not call Injustice Grace out of terror of a wrathful Face; a Good Fellow of the Tavern would kick such a coward out. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | STANZA / STANZA / STANZAS WHICH APPEAR IN THE SECOND EDITION ONLY / QUATRAINS OF OMAR KHAYYAM; lines 5114-5258 | medium | “O thou who knowest the secrets of every one's mind, / Who graspest every one's hand in the hour of weakness” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / TRANSLATED BY / E.H. WHINFIELD, M.A. / INTRODUCTION; lines 5440-5520 | medium | Ecclesiastes is described as saying one event comes to all, injustice triumphs, God made things crooked, and conclusions alternate between carpe diem and fear of the Lord. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 5552-5794 | high | At dawn in the tavern, a cry says: 'Arise my brethren of the revellers' guild,' so the measure may be filled with wine before the measure of days is filled. Note: 'Bl. considers this quatrain Mystical.' | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 5552-5794 | high | 'A hundred Ka'bas equal not one heart, / Seek not the Ka'ba, rather seek a heart!' | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 5552-5794 | high | The poem says never to grieve a brother or kindle wrath; to taste eternal bliss, vex one's own heart but not another. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 5552-5794 | medium | A fish fears the brook may go dry; the duck says that once dead and roasted it would not care if the brook ran with wine. The note glosses: 'Après nous le déluge.' | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 561-608 | medium | Under the mystic method of doubt and protest, the Sufi Omar pictures the awakening of the soul; the Rubaiyat's magic shadow-shapes let readers see the reality behind. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 561-608 | medium | Omar is described as a man of many moods with sharp wit, swayed on the sea of doubts and fears, yet a beacon light in Sufi mysticism and God-seeking, and comparable with Luther as an Apostle of Protest. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 5796-6031 | high | From doubt to assurance and infidelity to faith is a breath; the breath should be enjoyed because life gives only that and then death comes. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 5796-6031 | high | Everyone must play the game according to how fate’s dice fall from heaven’s dice-box; the note explains naksh as the dots on dice. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 5796-6031 | medium | The speaker knows a mystery but cannot tell it to all; his words are dark and he cannot unfold the secrets of the station where he dwells. The note glosses hale as a state of ecstasy. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 5796-6031 | medium | A sage comes from the tavern and cries to drink because all must sleep through ages drear; the note contrasts this with Mullahs’ fables. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 5796-6031 | high | Pagodas, mosques, church-bells, Church, Ka'ba, Rosary, and Cross are described as diverse tongues of worldwide prayer; the note says forms of faith are indifferent. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 5796-6031 | high | Khayyam is told not to weep over a bad life but to be glad, because one who does not sin has no claim to mercy, and mercy was made for sinners. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6033-6256 | high | Mortal ken is bounded by a veil; earth's dark bosom is man's only home. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6033-6256 | high | World, speech, hearing, the four quarters of earth, and chamber secrets are all called naught; the note glosses this as illusion. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6033-6256 | medium | Love's devotees are not Moslems or Solomons but ants of low degree, with wan faces and rags; the note refers to Koran 27:18 on Solomon and the ants. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | OF THE / QUATRAINS OF OMAR KHAYYAM / OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA; lines 611-714 | high | Imam Mowaffak of Naishapur is called one of the greatest wise men of Khorassan, highly honored and reverenced, and believed to bring pupils to honor and happiness. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | OF THE / QUATRAINS OF OMAR KHAYYAM / OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA; lines 611-714 | high | “The greatest boon you can confer on me ... is to let me live in a corner under the shadow of your fortune, to spread wide, the advantages of Science” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | OF THE / QUATRAINS OF OMAR KHAYYAM / OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA; lines 611-714 | medium | When Malik Shah determines to reform the calendar, Omar is one of eight learned men employed; the result is the Jalali era, described as a highly accurate computation of time. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6258-6483 | high | The world is called a caravanserai, a pied pavilion of night and day, a feast where a thousand Jamshids sat, and a couch where a thousand Bahrams lay. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6258-6483 | high | The world is called a caravanserai, a pied pavilion of night and day, a feast where a thousand Jamshids sat, and a couch where a thousand Bahrams lay. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6258-6483 | high | The Bulbul flies to the garden, views lily cups and roses, and cries in ecstatic notes to live one's life because this fleeting day will not be re-lived. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6485-6707 | high | The soul asks to be taught heavenly lore; the speaker tells it to learn Alif. The note glosses 'Alif Kafat' as the One being enough and says Hafiz uses the same expression. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6485-6707 | medium | Against death's arrows, bucklers, pomp, and riches are worthless; only goodness is said to have worth. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6709-6927 | high | The master sage says, "Pen, tablet, heaven and hell are all in thee"; the note links the pen and tablet to Allah's decrees in the Koran. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6929-7159 | medium | The speaker says to turn from learning to the cup, spurn lore of the world to come except Kausar, and pawn or burn the turban for wine; the note defines Kausar as the river of wine in Paradise. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6929-7159 | high | Allah yokes the sun's courses, launches the Pleiades, fixes the speaker's lot in fate's chancery, and the speaker asks why he should be blamed for fate's wrong. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | OF THE / QUATRAINS OF OMAR KHAYYAM / OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA; lines 716-809 | medium | The anonymous preface says Omar died at Naishapur in Hegira 517 / A.D. 1123, was unrivalled in science, and had a pupil, Khwajah Nizami of Samarcand, who conversed with him in a garden. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7161-7399 | high | Ignorant fools think themselves wiser than all and condemn unlike persons as infidels; the note compares Job and says it is probably addressed to the Ulama. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7161-7399 | medium | The speaker wishes the wine-house to remain thronged, religious skirts burned, and frocks and azure robes trampled; the note cites Hafiz on blue robes of some dervishes as hypocrisy. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7161-7399 | high | Wine's power is known only to wine-bibbers; those who have never felt it cannot know it. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7161-7399 | medium | The poem counsels wariness in the soul's domain, restraint about worldly affairs, and acting as if without tongue, ear, or eye while retaining them. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7161-7399 | high | The speaker expects soon to depart; precious pearls remain unbored and a thousand truths will die with him because fools provided no fit audience. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7161-7399 | high | The speaker's coming brought no profit to the sky and his going does not swell its majesty; the reason for coming and going is unheard. The note mentions similar lines in Voltaire's Lisbon earthquake poem. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7401-7622 | high | The heavenly Sage counts every vein and hair; humans may be deceived, but not the one to whom all hearts are bare. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7401-7622 | medium | A draught of wine would make a mountain dance; wine is called a soul that inspires bodies. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7624-7841 | medium | At false dawn, the speaker urges cups to be filled with 'pure blood of the vine' and says bitter Truth is wine. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7624-7841 | high | Even enlightened geniuses do not emerge from the dark night; they tell dreams and fall asleep again. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7843-8069 | high | On the dread day of final scrutiny one will be rated by quality; the quatrain urges wisdom and fair qualities because one will be requited as one is. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7843-8069 | high | People string beads of learned lumber, tell Allah stories, fail to solve the riddle of the skies, and return to sleep; the note suggests a possible hit at scholastic theologians. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8071-8296 | medium | The speaker asks why one should try to foresee the future and says to leave Allah's plans to him, since he formed them without consulting the addressee. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8071-8296 | medium | The quatrain says to give the poor their portion, avoid injury and abuse, and receive heaven and wine; the note compares Koran ii.172 on piety and giving wealth to the needy. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | OF THE / QUATRAINS OF OMAR KHAYYAM / OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA; lines 811-891 | medium | The reviewer compares Omar with Lucretius in temper, genius, and circumstances; both are described as strong intellects who revolted from their countries' false religion or devotion. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8298-8522 | high | The speaker advises devotion to wise and worthy men, distance from the worthless, taking poison from a sage's hand, and refusing an antidote from a fool. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8524-8747 | high | The world is called a hollow pageant, vain illusion, and baseless dream; the note says earthly existence is 'Maya.' | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8524-8747 | high | The speaker claims to solve all problems from Saturn to earth, escape fraud and lies, and loosen every knot except that of death. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8749-8976 | medium | The eternal past and future surpass human experience and theory; wine in joyful seasons supplies the key to riddles. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | OF THE / QUATRAINS OF OMAR KHAYYAM / OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA; lines 893-966 | medium | "the burden of Omar's song--if not «Let us eat»--is assuredly--«Let us drink, for to-morrow we die!»" | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8978-9207 | medium | The speaker claims to know what is and is not, and the lore of things above and below, but says he would renounce all this if a higher grade than drink could be shown. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8978-9207 | high | Humanity is called the whole creation's summary, the precious apple of wisdom's eye, and the signet of the circle of existence; the note glosses this as man the microcosm and cites Gulshan i Raz. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9209-9426 | high | 'Tis lawful for the wise, but not for fools. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9209-9426 | high | The speaker searches sea and land for Jamshid's world-reflecting bowl and learns from a sage that it is his own body and soul; note compares Jamshid's cup to the Holy Grail of Persian poetry and says the meaning is microcosm. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9428-9661 | high | Some seek truth in creeds, rules, doubts, dogmas, and schools; a voice behind the veil says their road lies neither here nor there. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9428-9661 | high | The eternal decree cannot be read and has no key; people are spoken of behind a veil. The note explains the veil as phenomena hiding the Divine Noumenon. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9663-9900 | high | A palace where kings bowed receives a ringdove on its arches; the note says 'Coo (Ku) means “Where are they?”' | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9663-9900 | high | The quatrain asks where the gain, warp, and smoke or trace of human life are; the note compares Ecclesiastes on no remembrance of wise more than fool. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9663-9900 | high | Man is compared to a ball moving hither and thither as fate's bat directs, while God knows what drives him. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9663-9900 | high | The counsel says not to be enslaved by avarice or ambition, but to be 'sharp as fire' and 'as running water swift,' not dust blown by wind. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9663-9900 | medium | The heavens resemble an inverted cup, and the bottle stoops over the cup as if kissing it, giving blood to sup. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA / EDWARD FITZGERALD. / THE FITZGERALD FIRST EDITION; lines 968-1032 | high | A tavern voice cries: “Awake, my Little ones, and fill the Cup / Before Life’s Liquor in its Cup be dry.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA / EDWARD FITZGERALD. / THE FITZGERALD FIRST EDITION; lines 968-1032 | medium | Iram is gone with its rose, Jamshyd’s seven-ringed cup is lost, but the vine still yields ruby and a garden still grows by water. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA / EDWARD FITZGERALD. / THE FITZGERALD FIRST EDITION; lines 968-1032 | high | The speaker urges filling the cup, casting the winter garment of repentance into the fire of spring, and notes that the Bird of Time is already on the wing. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9902-10130 | high | The speaker repeatedly vows repentance from wine but asks release while spring roses bloom; he urges wine over philosophy, asks if heaven is certain, says the departed sleep in delusion's dust, and calls dogmas air and wind. The note compares Ecclesiastes on vanity of wisdom. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1125-1238 | medium | Socrates drops behind in abstraction; a servant later reports that he is fixed in the portico of a neighboring house and will not stir when called. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1125-1238 | high | The supper begins without Socrates; he enters when the feast is about half over, and Agathon asks him to sit nearby so Agathon may touch him and benefit from the thought found in the portico. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1125-1238 | medium | Agathon says Socrates is mocking and that Dionysus will judge who bears the palm of wisdom. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1125-1238 | medium | Socrates suppes with the others; libations are offered, a hymn is sung to the god, and usual ceremonies occur before drinking begins. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1355-1438 | medium | The Love from heavenly Aphrodite is described as from the male only, without wantonness, turning toward males of valiant and intelligent nature, and seeking faithful lifelong companionship. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1439-1491 | medium | Being overcome by love of money, wealth, or political power is dishonourable; such things are not permanent or lasting and do not produce generous friendship. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1493-1543 | medium | Voluntary service to another for improvement in wisdom or virtue is not dishonorable or flattery. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 150-231 | medium | A voluntary service for virtue and wisdom is allowed; noble love remains noble even if deceived, and heavenly love helps individuals and cities improve. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1545-1608 | medium | The human body is said to have two unlike loves and desires, healthy and diseased; medicine concerns knowing bodily loves and desires and how to satisfy or refuse them. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1610-1659 | medium | Knowledge of elemental excesses and disorders in relation to heavenly revolutions and seasons is termed astronomy. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1833-1883 | high | Socrates tells Agathon that he would care more for the opinion of those he thought wise than for the many, and asks whether he would be ashamed before a really wise man but not before the many. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1885-1974 | high | Love is called a poet and source of poetry in others; at his touch even someone previously without music becomes a poet. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1976-2100 | high | Socrates says he thought praise should be true, but now sees the speakers attributed all greatness and glory to Love without regard to truth or falsehood. | 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 2200-2261 | medium | Like his father, Love is described as plotting against the fair and good, bold, enterprising, strong, a hunter, weaving intrigues, pursuing wisdom, resourceful, and powerful as enchanter, sorcerer, and sophist. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2263-2316 | high | Socrates asks the stranger woman what use Love has for humans after accepting her prior account of Love's nature and birth; Diotima says she will unfold it. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2318-2392 | medium | Diotima asks Socrates what lovers pursue; Socrates replies that he does not know and came to learn from her. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 233-318 | medium | Socrates reports that Diotima, a wise woman of Mantinea, taught that Love is between fair and foul, good and evil, and is a demon or intermediate power conveying prayers to gods and commands to humans. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2394-2475 | high | Those pregnant in soul conceive wisdom and virtue; poets, artists, inventors, and those concerned with states and families are named as creators. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2394-2475 | high | Diotima says these are the lesser mysteries of love and introduces greater and more hidden mysteries that Socrates may or may not attain. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2394-2475 | high | The seeker begins with one beautiful form, advances to all beautiful forms, beauty of mind, laws and institutions, sciences, the vast sea of beauty, and the final vision of the science of beauty everywhere. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2394-2475 | medium | Diotima says these are the lesser mysteries of love and introduces greater and more hidden mysteries that Socrates may or may not attain. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2477-2569 | medium | Socrates says Diotima spoke these words, that he is persuaded, and that love is the best helper for attaining this end; he honors love and exhorts others to do likewise. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2571-2651 | medium | Alcibiades asks for a large goblet, then a wine-cooler holding more than two quarts; he fills and empties it and asks that it be filled again for Socrates. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2571-2651 | medium | Alcibiades says comparing a drunken man's speech with sober men's speeches is hardly fair, and claims Socrates would object violently if Alcibiades praised anyone else in his presence. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2653-2699 | medium | The speaker says Socrates is like Silenus busts in statuaries' shops, holding pipes and flutes, made to open and containing images of gods inside. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2653-2699 | high | Marsyas' music charms souls and reveals religious need; Socrates produces the same effect with words alone, and even fragments of his words amaze and possess hearers. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2653-2699 | medium | Socrates brings the speaker to feel he can hardly endure his life; unless he shuts his ears and flees as from a siren's voice, he fears he would grow old sitting at Socrates' feet. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2701-2761 | high | The speaker describes Socrates as like a satyr or Silenus, with an outer Silenus mask, but says temperance resides within and that Socrates despises beauty, wealth, honour, and human admiration. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2701-2761 | high | The speaker invokes 'In vino veritas,' says he has felt the serpent's sting, and calls philosophy's pang more violent than any serpent's tooth. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2763-2834 | high | After the lamp is put out and servants leave, Alcibiades wakes Socrates and says he is willing to offer favors, himself, and his friends' possessions so Socrates may help him become virtuous. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2763-2834 | high | Before and during the Potidaea expedition, Alcibiades and Socrates mess together; Alcibiades observes Socrates' extraordinary ability to sustain fatigue and go without food when supplies are cut off. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2836-2933 | medium | Socrates stands fixed in thought from early dawn through noon and the night while Ionians watch; at morning light he prays to the sun and goes away. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2836-2933 | high | Socrates’ words are likened to Silenus images that open: outwardly ridiculous and satyr-like, speaking of ordinary trades and animals, but inwardly full of meaning, divine quality, and images of virtue. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2836-2933 | high | Alcibiades says Socrates is absolutely unlike any human being, unlike comparisons among famous men, and has no likeness except the earlier figure of Silenus and the satyrs. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2935-2956 | medium | Only Socrates, Aristophanes, and Agathon remain, drinking from a large goblet passed around while Socrates discourses. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 320-409 | high | Diotima answers that Love is the son of Plenty and Poverty, shares both natures, is poor and squalid yet bold and resourceful, and stands between ignorance and knowledge like the philosopher. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 320-409 | medium | Love desires the beautiful, the good, happiness, and everlasting possession of the good; love is also described as birth in beauty, the principle of immortality in a mortal creature. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 320-409 | high | Diotima announces initiation into the greater mysteries: the lover proceeds from one fair form to many, to beautiful minds, laws, institutions, sciences, and finally universal beauty, beheld by the mind’s eye, producing virtue, wisdom, divine friendship, and immortality. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 320-409 | high | Diotima announces initiation into the greater mysteries: the lover proceeds from one fair form to many, to beautiful minds, laws, institutions, sciences, and finally universal beauty, beheld by the mind’s eye, producing virtue, wisdom, divine friendship, and immortality. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 320-409 | high | Alcibiades compares Socrates to Silenus busts with divine images inside and to Marsyas the flute-player; Socrates’ voice enchants souls and shames Alcibiades about his life. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 320-409 | medium | Alcibiades compares Socrates to Silenus busts with divine images inside and to Marsyas the flute-player; Socrates’ voice enchants souls and shames Alcibiades about his life. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 411-502 | high | The passage describes a mystery of love in man beyond immediate sex; Socrates is passionate but self-controlled; love in Phaedrus and Symposium is mystical contemplation of the beautiful and good and can rise to philosophy's highest secret. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 411-502 | medium | After Alcibiades' speech, a dispute begins with Agathon and Socrates; revellers create disorder; sober participants withdraw; Aristodemus sleeps through a long winter night and wakes at cockcrow. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 504-591 | high | Socrates asks questions with Phaedrus' leave, presents his argument as a speech, and that speech is described as a narrative dialogue between Socrates and Diotima; Socrates' knowledge of the mysteries of love is given by Diotima. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 504-591 | medium | The passage discusses Alcibiades' narrative, signs of Socrates' absence, Socrates' trance or abstraction, Socrates' drinking powers, his view that the first five speeches are fanciful encomiums of the god Love, satirical appeals to mythology including Zeus reconstructing man, Socratic truth-telling about holy things, and the banquet with love as discourse theme and much wine drunk. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 64-148 | medium | Pausanias raises the question of drinking after prior drunkenness; Eryximachus proposes speeches in honor of love instead of the flute-girl, proceeding left to right, and Phaedrus begins as originator of the idea. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 677-763 | high | Love reaches a higher region of perfect beauty and eternal knowledge, beginning with earthly beauty and culminating in harmony and oneness; the passage uses images of a summit, upward and downward way, and ladder to heaven. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 677-763 | high | Socrates' argument overturns prior praises of Love: Love desires the good and therefore is not itself a good; the argument is ascribed to Diotima and is then critiqued as a fallacy. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 677-763 | medium | Love reaches a higher region of perfect beauty and eternal knowledge, beginning with earthly beauty and culminating in harmony and oneness; the passage uses images of a summit, upward and downward way, and ladder to heaven. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 677-763 | medium | Diotima, prophetess of Mantineia, teaches Socrates the art and mystery of love, love as philosophy, and the transformation of human want from procreation to intellectual desire; comparisons are made with Christian, medieval, and Dantean love. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 765-833 | medium | Socrates is described as having a divine image of beauty within, while his outward man is to be shown as Silenus-like. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 765-833 | medium | Socrates is represented as a saint who has won 'the Olympian victory' over the temptations of human nature. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 835-921 | medium | The passage describes Theban and Lacedemonian elder-youth attachment as educational when not licentious, mentions Epaminondas and companions, discusses kiss or embrace as salutation custom, and compares later Romans, Celts, and Persians. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 923-996 | high | The Phaedo is compared with the Symposium; unlike Phaedo and Phaedrus, the Symposium has no break between this world and another but rises through steps from sense particulars to universals and a single science. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 923-996 | medium | The passage describes a language of mysteries with higher degrees of initiation leading to a perfect vision of eternal, absolute, divine beauty beyond limits of space and time. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 923-996 | medium | The Symposium is connected with the Phaedrus in style and subject; both discuss love at length, and philosophy is treated as enthusiasm or madness, with Socrates described as newly inspired with Bacchanalian revelry. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 999-1123 | medium | Apollodorus is stopped and asked for an account of speeches in praise of love delivered by Socrates, Alcibiades, and others at Agathon’s supper; Phoenix is mentioned as part of an indistinct report. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 999-1123 | medium | Glaucon says the road to Athens is made for conversation; Apollodorus says they walked and talked of the discourses on love, and that speaking or hearing philosophy gives him pleasure and profit. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | XVIII / HERE NOW IS TOLD THE MISTHROW AT BELACH EOIN. / HERE NOW FOLLOWETH THE DISGUISING OF TAMON / HERE NOW COMETH THE HEAD-PLACE OF FERCHU; lines 11955-12072 | medium | Cethern asks Cuchulain for another healer after other leeches fail; Cuchulain sends Laeg to fetch Fingin the seer-leech at Fingin's Grave-mound. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | CONTENTS / PREFACE / WORKS ON THE TAIN BO CUALNGE / THE PILLOW-TALK; lines 1318-1467 | high | Poets and druids keep the host from departing while awaiting a good omen; Medb tells her charioteer to harness her horses so she can seek light and augury from her druid. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | CONTENTS / PREFACE / WORKS ON THE TAIN BO CUALNGE / THE PILLOW-TALK; lines 1318-1467 | medium | Medb sees a lone marriageable virgin on a chariot, weaving lace and holding a silvered bronze rod with seven strips of red gold; the maiden is richly clothed, beautiful, has three pupils in each eye, carries arms, and has two black horses under her chariot. | 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 13442-13563 | medium | Ailill asks Fergus what the noise is; Fergus says it is the din of the Ulstermen arising from their pains and cutting down woods for their chariots, which drives the animals onto the plain. | 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 13689-13801 | medium | A third battalion arrives with a broad-headed leader bearing cloak, brooch, shirt, shield, sword, and great spear; he stations himself facing the first leader and speaks with a melodious voice while offering counsel. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | HERE FOLLOWETH ILIACH'S CLUMP-FIGHT / HERE NOW THE DEER-STALKING OF AMARGIN IN TALTIU / THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM; lines 13803-13902 | medium | Fergus identifies Sencha son of Ailill son of Maelcho, the Eloquent of Ulster, seated on the hill, known to appease hosts and to give counsel of valour, courage, wisdom, and cunning. | 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 14289-14411 | high | Ailill asks who the proud body is; Fergus identifies them as the poets of Ulster, including Fercerdne the learned master, before whom lakes and rivers sink when he upbraids and swell when he applauds, Athirne the chief poet, and Ailill Miltenga, whose words of wisdom are sweet as honey. | 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 14413-14505 | high | MacRoth describes a terrifying company at Slane led by a white-grey hero and two youths; one scans the clouds, and the company works spells so the elements war and rain-clouds of fire fall on the men of Erin's camp. | 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 14413-14505 | high | MacRoth describes a bright-faced band with little waist-bags, led by a white-haired bull-faced man who diagnoses wounds and sicknesses, gives cures, and foretells outcomes; Fergus identifies him as Fingin, physician of Conchobar, with the leeches of Ulster and their medicine bags. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | CONTENTS / PREFACE / WORKS ON THE TAIN BO CUALNGE / THE PILLOW-TALK; lines 1469-1620 | high | Medb rejects the augury and says Conchobar with the Ulstermen is in his 'Pains' in Emain, according to her messengers, so Ulster's men need not be feared. | 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 14695-14801 | medium | Fergus says the three battle-wheeled towers resemble ones he saw in a foreign campaign; one such tower once defeated his side, and the way to defeat them is to dig and cover a pit broader than the tower so it falls in. | 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 asks Laeg to report anything that happens between the battle-lines; Laeg sees a small flock on the plain, with henchmen from both camps moving toward it. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM / XXVII / XXVIII; lines 15902-16112 | medium | Aife is listed as “one of the three women-teachers of Cuchulain and Ferdiad.” | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | WORKS ON THE TAIN BO CUALNGE / THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST; lines 1691-1817 | medium | Medb stays in the rear seeking tidings, augury, and knowledge; she orders nine chariots for a circuit of the camp and does not stop until the circuit is complete. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | WORKS ON THE TAIN BO CUALNGE / THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST; lines 1954-2107 | high | Fergus warns Medb to watch for the feared youth of Murthemne; Medb lists her men and arms; Fergus predicts Cuchulain, the Blacksmith’s Hound and grey-steed horseman, will bring slaughter and bloodshed. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | WORKS ON THE TAIN BO CUALNGE / THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST; lines 2109-2255 | medium | In verse, Fergus asks what the withy signifies. A druid answers that it was cut by a hero, cast by a chief as a trap for foes, and that one man cast it with one hand; he says a man of the host should cast one as that man did, otherwise they break the law of war. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | WORKS ON THE TAIN BO CUALNGE / THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST; lines 2257-2384 | high | Cuchulain counts the host and says he has three magical virtues: gift of sight, gift of understanding, and gift of reckoning; he gives the number as eighteen cantreds, with the eighteenth distributed through the host. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 3288-3410 | medium | Cathba teaches Conchobar and pupils in druidic learning at Emain; a pupil asks the day's presage; Cathba says the boy who takes arms that day will be renowned forever but short-lived. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | THE YOUTHFUL EXPLOITS OF CUCHULAIN / THE SLAYING OF ORLAM / THE PROPOSALS / THE DEATH OF FORGEMEN; lines 6833-6962 | medium | Cuchulain instructs Laeg to go to the men of Erin, greet his comrades and foster-brothers, especially Lugaid son of Nos, and ask who will attack him the next day. | record |
| Hindu | The Song Celestial; Or, Bhagavad-Gita | CHAPTER II | medium | And sighing,"I will not fight!" held silence then. | record |
| Hindu | The Song Celestial; Or, Bhagavad-Gita | CHAPTER II | medium | Life cannot slay. Life is not slain! | record |
| Hindu | The Song Celestial; Or, Bhagavad-Gita | CHAPTER XI | medium | Fain would I see, As thou Thyself declar'st it, Sovereign Lord! The likeness of that glory of Thy Form Wholly revealed. | 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 | Maha-bharata | Draupadi in the Council Hall; Draupadi's Plaint; Insult and Vow of Revenge | high | Yudhishthira loses wealth, kin, himself, and then Draupadi in the dice game and the Pandavas are reduced to exile. | record |
| Hindu | The Ramayan of Valmiki | Book VI, Cantos XXI-XXII: Ocean Threatened | medium | Ocean rises in majestic jeweled form with Ganga, Sindhu, and other waters attending him, says he must remain unfordable by nature, and promises support for a road across the tide. | record |
| Hindu | The Upanishads | Katha-Upanishad, Part First VII-Part Second IV | high | Nachiketas went to Death's abode and waited without food or drink for three days. | record |
| Hindu | The Upanishads | Katha-Upanishad, Part First VII-Part Second IV | medium | Nachiketas asks what becomes of a man after death. | record |
| Hindu | The Upanishads | Katha-Upanishad, Part Second XVIII-XXIII; Part Sixth XVIII | high | The Self is never born and never dies; it is not slain when the body is slain. | record |
| Hindu | The Upanishads | Katha-Upanishad, Part Second XVIII-XXIII; Part Sixth XVIII | high | Nachiketas acquired wisdom taught by the Ruler of Death and became free from impurity and death. | record |
| Islamic | The Koran (Al-Qur'an) | 2. Entitled, The Cow; Adam taught the names, homage, and descent | high | God teaches Adam the names of all things, Adam declares them, and the angels confess they know only what God teaches. | record |
| Islamic | The Koran (Al-Qur'an) | 19. Entitled, Mary; annunciation, palm-tree birth, and infant speech | high | Mary brings the child to her people, who accuse her and protest that the child is only an infant in the cradle. | record |
| Islamic | The Koran (Al-Qur'an) | SURA XCVI, Thick Blood, or Clots of Blood | medium | Who hath taught the use of the pen; Hath taught Man that which he knoweth not. | record |
| Mesopotamian | An Old Babylonian Version of the Gilgamesh Epic | PENNSYLVANIA TABLET, TRANSLATION, Col. I-Col. III | high | Some one, O Gish, who like thee / In the field was born and / Whom the mountain has reared | record |
| Mesopotamian | An Old Babylonian Version of the Gilgamesh Epic | INTRODUCTION I, Meissner fragment / Sabitum address | high | Why, O Gish, does thou run about? / The life that thou seekest, thou wilt not find. | record |
| Mesopotamian | An Old Babylonian Version of the Gilgamesh Epic | INTRODUCTION I, Meissner fragment / Sabitum address | high | When the gods created mankind, / Death they imposed on mankind; / Life they kept in their power. | record |
| Mesopotamian | An Old Babylonian Version of the Gilgamesh Epic | INTRODUCTION I, Meissner fragment / Sabitum address | medium | Gish is told to fill his belly, rejoice day and night, keep clean, wash, care for a child, and let his wife rejoice. | record |
| Norse | The Poetic Edda | Vafthruthnismol 1-8 | high | In wisdom old with the giant wise / Myself would I seek to match. | record |
| Sufi | The Confessions of Al Ghazzali | The Confessions of Al Ghazzali, Sufism | high | Al Ghazzali says Sufism requires theory joined to practice and consists in experiences rather than definitions. | record |
| Sufi | The Mesnevi | The Mesnevi, Book I, Proem, The Reed-Flute | medium | The reed-flute tells of absence from its reed-bed and voices the grief and joy of the absent lover. | record |
| Sufi | The Mystics of Islam | The Mystics of Islam, The Path | high | Nicholson presents Sufi spiritual life as a journey or pilgrimage through stages and states toward gnosis, truth, and union with Reality. | record |