Evidence
Each row links back to the complete public-domain source text and the structured extraction record.
| Tradition | Source | Passage | Confidence | Evidence | 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 28:10-17 | medium | He dreamed and saw a stairway set upon the earth, and its top reached to heaven. | record |
| Biblical | Numbers | Numbers 9:15-23 | low | The cloud covered the tabernacle... At the commandment of Yahweh they encamped, and at the commandment of Yahweh they traveled. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | Rune X, Ilmarinen forges the Sampo | medium | On one side the flour is grinding, / On another salt is making. | record |
| Norse | The Poetic Edda | INTRODUCTORY NOTE / NOTES / PRONOUNCING INDEX OF PROPER NAMES / PRONOUNCING INDEX; lines 23008-23324 | medium | "Ygg-dras-il, the world-ash" | record |
| Roman | The Aeneid of Virgil | BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4359-4446 | low | At dawn the Trojans identify the Numicus, the Tiber, and the Latins; Aeneas sends one hundred envoys with wreathed boughs, gifts, and a request for grace, while he marks walls with a trench and fortifies the first shore settlement. | record |
| Roman | The Aeneid of Virgil | BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5238-5331 | medium | Evander points out the altar, Carmental Gate, grove of Romulus' sanctuary, Lupercal dedicated to Lycean Pan, Argiletum, Tarpeian house, and Capitol, while noting Carmentis' prophecy of Aeneadae greatness. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET.; lines 11905-12036 | medium | Sakka has the Titans made drunk with ambrosia and thrown down Mount Sineru to the Abode of the Titans, where they recognize the Trumpet-Flower Tree instead of heaven's Coral-Tree. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16402-16553 | high | Majjhima-desa is described with boundaries and as sacred land regarded as the center of Jambudvīpa, compared with China as Middle Country and with peoples treating their own capital as the navel or center of the world. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6259-6359 | medium | Sotthiya gives the Great Being eight bundles of grass; the Bodisat ascends the ground around the Bo-tree and tests southern, western, and northern positions as horizons appear to rise and fall between hell and heaven. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 7445-7470 | medium | In Vipassin’s time, the merchant Punabbasu Mitta bought the same spot by laying golden bricks over it and built a monastery one league in length. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11071-11215 | medium | Jen Hsiang Shih reaches the centre and attains; he recognizes no beginning, end, quantity, or time and, as part of ONE, knows no modification. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1530-1662 | medium | 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 |
| Celtic Irish | Gods and Fighting Men | WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 100-191 | high | Tara is described with green mounds, wooded sides, grazing lands, trees, kings, five white roads, armies, a sovereignty-giving fair, justice, pleasure, and barter; it is contrasted with long-youthful heroes and women in the likeness of hunted fawns. | record |
| Celtic Irish | Gods and Fighting Men | 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 | Lugh went away; some said he died at Uisnech, where the five provinces meet and where Mide kindled Ireland's first fire for the sons of Nemed; that fire burned six years and supplied every chief fire in Ireland. | record |
| Celtic Irish | Gods and Fighting Men | GODS AND FIGHTING MEN. / PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS; lines 841-858 | medium | "from that time it was above all other places, for its king was the High King over all Ireland" | record |
| 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 2065-2121 | medium | The chief Swedish event is setting up a tall stripped spruce-pine May-pole, decorated with leaves, flowers, cloth, gilt eggshells, hoops or crosspieces, and topped by a vane or flag; village maidens decorate it and people dance around it in a ring. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 2715-2793 | low | The sacred grove on the Alban Mountain is said to have been an object of common reverence and care among the petty tribes of the Latin League. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 2796-2885 | high | Kings or priests in early society are described as supernatural or divine, as responsible for natural calamities, and as liable to punishment for negligence or guilt. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 2796-2885 | high | The Mikado formerly sat motionless on the throne with the imperial crown to preserve peace; movement or prolonged gaze was feared to bring disaster, and later the crown itself was placed on the throne as a palladium. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 2887-2971 | high | Kukulu of Shark Point near Cape Padron lives alone in a wood, may not touch a woman, leave his house, quit his chair, or lie down; if he lay down, wind and navigation would cease; he regulates storms and atmosphere. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6236-6295 | medium | Thammuz is described as dwelling in "a great tree at the centre of the earth." | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2463-2554 | medium | 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 2556-2655 | medium | The Muses, children of Zeus dwelling in Olympus, are asked to grant song and narrate the origins of gods, earth, rivers, sea, stars, heaven, divine honors, and Olympus from the beginning. | 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 gods and Titans stir up battle; the three beings brought from Erebus have one hundred arms and fifty heads each, hold huge rocks, and the conflict shakes sea, earth, Heaven, Olympus, and Tartarus. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO; lines 5651-5739 | medium | Apollo's song and delight extend over mainland and islands, mountain-peaks, headlands, rivers, beaches, and sea-havens; Leto bore him on sea-girt Delos. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO; lines 5741-5808 | medium | Apollo begins walking on the earth; the goddesses marvel, and Delos rejoices, is laden with gold, and blossoms because Apollo chose her as his dwelling. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO; lines 5907-6001 | medium | Apollo says he will build a glorious temple as an oracle where people from Peloponnesus, Europe, and islands will bring hecatombs and receive counsel. | 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 | low | Cyanus is explained as deep blue glass-paste; the shield had concentric zones, Fear at the center, and Oceanus enclosing the whole. | record |
| Greek | The Iliad | THE SEVENTH BATTLE, FOR THE BODY OF PATROCLUS.THE ACTS OF MENELAUS. / BOOK XVIII. / ARGUMENT. / THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN.; lines 17981-18123 | medium | Vulcan first forms an immense solid shield with rich artifice, a threefold outer circle, silver chain, five plates, and godlike labors on its surface. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24619-24768 | medium | The note discusses heaven, Tartarus, Atlas' pillars separating earth and heaven, and Olympus as the highest earthly point blended with the seat of the gods. | record |
| Greek | The Iliad | The Iliad / CONCLUDING NOTE. / INTRODUCTION.; lines 382-487 | low | Homer drives Thestorides from the island, succeeds as a teacher, and establishes a poetry school in Chios; a site called the School of Homer is described as an open temple of Cybele on rock, with a seated goddess image, lion-carved chair, oval area, and mountain-hewn form. | 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 | medium | Jove approves, takes his chariot, rides with ethereal steeds to Ida, where his fane and altar stand; he releases the steeds, sits on a cloudy point, and surveys town, tents, and seas. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1501-1670 | high | Wainamoinen examines the growth and sees the forest spreading, but the oak-tree, called the tree of heaven, has not sprouted and remains in its acorn. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 246-336 | medium | Ukko is described with titles including Thunderer and Father of the Heavens; he wields thunderbolts, strikes evil spirits on mountains, sits on a cloud bearing the firmament, has fiery arrows, lightning sword, rainbow bow, hammer, and fiery or colored garments; Zeus and Thor are named as comparisons. | 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 | Pikku Mies emerges from the sea in copper gear, grows from pigmy to giant, and fells the primitive oak that had shut out the sun's light from Northland. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 5211-5401 | high | 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 |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15076-15223 | medium | A safe precinct is said to be established while surrounding people are spoiled; the note identifies it as Mecca. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16684-16805 | medium | God creates the heavens and earth in six days, mounts the throne, veils day with night, and subjects the sun, moon, and stars to laws by His command. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19103-19221 | medium | The Holy House is appointed as a resort and safe retreat; the station of Abraham is made a place of prayer; Abraham and Ismael are commanded to purify God's house for procession, devotion, bowing, and prostration. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19223-19345 | medium | When the foolish ask why the kebla changed, the answer is that the East and West are God’s and that he guides whom he wills into the right path. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20138-20273 | medium | Notes 50-51 identify the Caaba and discuss Freytag's view that its foundation is credible as stated in the passage. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20138-20273 | low | Note 63 identifies Meccan sacred-territory hills formerly revered by idolatrous Arabs and initially avoided by Muslims as sacred places. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21366-21498 | medium | The first temple founded for mankind is located in Becca, blessed and guiding; it contains signs including Abraham's standing-place, grants safety to entrants, and is the object of pilgrimage for those able. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 2254-2504 | medium | An oath invokes the fig, olive, Mount Sinai, and inviolate soil; man is created in goodliest fabric, brought low except the faithful righteous, and God is called the most just judge. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24325-24458 | medium | God assigns the site of the House to Abraham, commands exclusive worship, and commands the House to be cleansed for those who circle it, stand, bow, and worship. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26317-26427 | medium | God appoints the Caaba, the sacred house, as a station for mankind, along with sacred month, offering, and ornaments, and is described as knowing what is hidden and manifest. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26547-26653 | medium | The Kaaba is called Cube-House and House of God; it is described architecturally, with the Hajar El-Aswad or Black Stone at the southeast corner, described as an aerolite. | record |
| Islamic | The Koran (Al-Qur'an) | A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1026-1112 | medium | Mecca/Becca is described as ancient, situated in a stony barren valley, surrounded by mountains, with the city built of stone from neighboring mountains. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11389-11468 | medium | The passage says the first house appointed for human worship was in Becca, blessed and a direction to all creatures. | 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 | low | God appoints the Caaba, the holy house, the sacred month, the offering, and ornaments as an establishment for mankind; God knows heaven and earth, punishes, forgives, and the apostle preaches only. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14398-14465 | medium | Translator's note: the ceremonial place is where religious ceremonies are chiefly established, a sure asylum for those fearing danger, and a place of gain for merchants. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17405-17478 | medium | Notes discuss exclusion from Mecca and the temple, the Koreish's guardianship of the Caaba, and reports of naked circumambulation with whistling and clapping, including as disturbance during Mohammed's prayers. | record |
| Islamic | The Koran (Al-Qur'an) | A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1933-1981 | medium | The elegance of the Koreish dialect is attributed to custody of the Caaba, dwelling in Mecca, remoteness from foreign corrupting influence, and visits by Arabs for religion and settling differences. | 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 | Moses is remembered as upright, an apostle and prophet; God calls him from the right side of Mount Sinai, draws him near for private discourse, and gives Aaron as prophetic assistant. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25522-25578 | medium | Disbelievers obstruct God's way and hinder visitation of the holy temple of Mecca, which is appointed for all men; profaning it brings grievous torment. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LII. / ENTITLED, THE MOUNTAIN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34492-34610 | uncertain | The chapter opens by swearing by Sinai, a written book in an expanded scroll, and the visited house; notes identify possible meanings of the book and the visited house, including the Caaba or a heavenly model visited by angels. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39526-39627 | medium | Abraham is indexed as patriarch; former idolater; demolisher of Chaldean idols; preacher; disputant with Nimrod; survivor of Nimrod's fire; seeker of conviction about resurrection; sacrificer of birds and of his son; host of angels; recipient of Isaac's promise; friend of God; builder and cleanser of the Caaba with Ismael. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39628-39754 | medium | "Al Caaba, appointed for a place of worship... built and cleansed by Abraham and Ismael"; "Al Dorb, the celestial mode of the Caaba". | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39988-40053 | medium | Kebla is the direction faced in prayer and is noted as changed from Jerusalem to Mecca. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4268-4319 | medium | Forty years later the blast of resurrection is sounded by Israfil, who with Gabriel and Michael is restored to life and stands on the rock of the temple of Jerusalem to call together dispersed bodily remains for judgment. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5335-5393 | medium | Jews pray toward the Jerusalem temple; Daniel is cited as opening his windows toward Jerusalem; Jerusalem was also Mohammed’s and his followers’ Kebla for six or seven months before the change to the Caaba. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5568-5619 | medium | Pilgrimage to Mecca is described as so necessary that one who dies without performing it may as well die a Jew or Christian, and it is said to be expressly commanded in the Koran. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5622-5672 | high | Muslims are said to believe the Caaba is nearly coeval with the world: Adam, after expulsion from paradise, asked God for a building like the Beit al Mmr he had seen, toward which he might pray and which he might compass as angels do the celestial one; God sent down a representation in curtains of light and placed it in Mecca beneath the original. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5675-5730 | medium | Adam is directed to turn toward and compass the place; Seth builds a house in the same form after Adam's death; the Deluge destroys it; Abraham and Ismael rebuild it at God's command on the former site and model by revelation. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5733-5786 | medium | Every Mohammedan with health and sufficient means is said to owe at least one pilgrimage to the temple; women are not excused; pilgrims gather near Mecca during specified months before Dhu'lhajja. | record |
| Islamic | The Koran (Al-Qur'an) | A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 931-1023 | low | Yaman is explained by south/right-hand position relative to the temple of Mecca or by fertility; it is bounded by ocean, sea, and Hejaz, subdivided into provinces, and associated with frankincense, Sanaa, and the Castle of delights. | 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 9551-9615 | medium | The holy house of Mecca is appointed as a place of resort and security; the station of Abraham is made a place of prayer; Abraham and Ismael are covenanted with to cleanse the house for those who compass it, remain devout, bow down, and worship. | record |
| Celtic Welsh | The Mabinogion | CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 713-797 | low | Luned tells the Countess that her possessions can only be preserved by warfare and arms, that the fountain must be defended, and that only a knight of Arthur's household can defend it; she promises to go to Arthur's Court and return with a warrior. | record |
| Celtic Welsh | The Mabinogion | THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS; lines 8530-8609 | medium | The second plague is a dragon in Lludd's dominion fighting a foreign dragon, causing a fearful outcry. | record |
| Hindu | Maha-bharata | BOOK XI / SRADDHA / BOOK XII / ASWA-MEDHA; lines 6359-6481 | medium | Yudhishthir calls his brothers, tells Bhima that Arjun is returning with the steed and the Aswa-Medha is near, and orders Vedic Brahmans to choose the sacrificial site for the feast and rite. | record |
| Sufi | The Mesnevi | XIII. / XVII. / THE END. / FOOTNOTES:; lines 15261-15423 | medium | Circumambulation of the House of God at Mecca is described as one ceremony of pilgrimage. | record |
| Sufi | The Mesnevi | XIII. / XVII. / THE END. / FOOTNOTES:; lines 15425-15637 | medium | A worshipper who does not know the direction of God’s House at Mecca may face whichever direction seems most probable and perform worship. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1729-1825 | medium | Wild beasts surround but do not attack the fallen camel until a returned pilgrim removes an amulet from its neck; then they tear it apart. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2615-2682 | medium | The Sun's palace is high and radiant, with precious materials and doors carved by Mulciber showing sea, earth, heaven, marine deities, lands, rivers, nymphs, country deities, and twelve zodiac signs. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7245-7295 | high | Atlas becomes a mountain: beard and hair become woods, shoulders and hands become ridges, head becomes the summit, and bones become stones. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | BOOK THE FIFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8420-8517 | medium | Henna/Enna is described as the navel of Sicily and a major cult-place of Ceres; Proserpine is said by many authors to have been carried away by Pluto nearby, with other locations also reported; Cicero describes the sacred landscape, cavern, chariot abduction, descent into earth, lake, and yearly festival. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13291-13376 | medium | A dire contagion infects Latian air; failed mortal and medical remedies lead Romans to Delphi, described as the centre spot of the world and oracle of Phoebus. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4587-4669 | high | Delphi on Parnassus is called the navel of the world; Jupiter released two eagles or pigeons from opposite ends of the earth, and they met at Delphi. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH.; lines 7325-7421 | high | Fame dwells at a spot in the middle of the world, between land, sea, and heaven, in a tower with many avenues and openings and no gates. | 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 CLAY OF WHICH MAN IS MADE. / THE DEAD CRIMINAL. / ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII; lines 3957-4027 | medium | A complete master of philosophy and theosophy is the representative of God on earth; failing him, a complete theosophist holds the title, and one great theosophist is always in the world. | record |
| Sufi | The Mystics of Islam | CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 2969-3076 | high | The saints form an invisible hierarchy on which world order depends; its head is the Qutb, the Axis, and members gather instantly from across the earth, traversing seas, mountains, and deserts. | record |
| Sufi | The Mystics of Islam | CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3273-3377 | medium | Khurqānī calls his little finger the qibla; the Grand Sheykh cancels the former qibla, pilgrims cannot reach Mecca, and later the road is opened again. The note defines qibla as the direction Muslims face in prayer, the Kaʿba. | record |
| Sufi | The Mystics of Islam | CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3273-3377 | high | Khurqānī claims the empyrean would move and the sun would stop if he commanded them. | record |
| Sufi | The Mystics of Islam | CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3925-4037 | high | 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 |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | RETURN OF THE GREEKS FROM TROY. / PRONOUNCING INDEX. / A COMPLETE COURSE IN THE STUDY OF ENGLISH. / NOTES; lines 11638-11773 | medium | Early Greeks supposed the earth was a flat circle centered on Greece, encircled by Oceanus; the Mediterranean and Black Sea were thought to flow into it. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2598-2664 | high | Delphi is Apollo's chief seat of worship, with a wealthy temple and oracle; Greeks believe it is earth's center because two eagles sent by Zeus from east and west arrived there together. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | CONTENTS. / MYTHS AND LEGENDS OF ANCIENT GREECE AND ROME. / PART I.--MYTHS. / INTRODUCTION.; lines 305-397 | medium | The gods have mortal-like clothing and weapons, celestial chariots, dwellings on Mount Olympus, a council-chamber for banquets with Apollo's lyre and the Muses' songs, and temples where gifts and sacrifices are offered. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | HEBE (JUVENTAS). / JUVENTAS. / GANYMEDES. / THE MUSES.; lines 5052-5157 | medium | Pieria in Thrace is named as the oldest seat of their worship; the Muses dwell on Mounts Helicon, Parnassus, and Pindus, and springs such as Aganippe, Hippocrene, and Castalia are sacred to them. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | CRONUS (SATURN). / SATURN. / RHEA (OPS). / DIVISION OF THE WORLD.; lines 700-744 | medium | Zeus holds court on cloud-high Mount Olympus; Aides' realm is below the earth; the sea belongs to Poseidon; Olympus, Hades, and the sea are all described as mysterious realms. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7986-8074 | medium | At Mount Caucasus, Heracles shoots the eagle tormenting Prometheus; Prometheus tells him how to reach the far western region where Atlas supports the heavens near the Garden of the Hesperides and advises him to send Atlas for the apples. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11845-11957 | medium | The poem describes Balder's completed temple with hammered iron and gold-tipped bars, granite blocks, comparison to Upsal and Valhall, a mountain-steep setting, sea reflection, and surrounding groves. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 12098-12221 | medium | Odin rides to the Urdar fountain beneath Yggdrasil, where the Norns sit veiled and silent with their torn web; he whispers to Mimir and returns to the host. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12430-12540 | medium | Mana-heim is described as surrounded by sea, beneath which the Midgard snake lies coiled and bites its tail; Greek earth is described as encircled by Oceanus, a mighty river. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12651-12759 | medium | Euhemerus is cited for an historical Zeus buried in Crete; the passage compares this with an historical Odin whose mound rises near Upsala, by a former Northern temple and a mighty oak rivaling Dodona’s tree. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1582-1707 | medium | Odin relates that he hung nine nights on the wind-rocked sacred tree, wounded with a spear and offered to himself, while seeking knowledge and looking into Nifl-heim. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 328-454 | medium | Ginnunga-gap is described as the central abyss, the cleft of clefts or yawning gulf, in perpetual twilight. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 456-592 | high | Ymir's flesh becomes Midgard, his blood or sweat the ocean, bones hills, teeth cliffs, hair vegetation, skull the heavens, and brains clouds; Midgard is centered and hedged by his eyebrows. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 456-592 | medium | Nordri, Sudri, Austri, and Westri are set at the four corners to support the heavenly vault, and the compass points take their names from them. | 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 | high | The gods contemplate Bifröst, constructed from fire, air, and water; the bridge connects heaven and earth and ends near Yggdrasil and Mimir’s fountain. | 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 | high | The gods contemplate Bifröst, constructed from fire, air, and water; the bridge connects heaven and earth and ends near Yggdrasil and Mimir’s fountain. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 739-863 | high | Allfather creates the huge ash Yggdrasil, tree of the universe, time, or life, rooted in Nifl-heim near Hvergelmir, Midgard near Mimir's well, and Asgard near Urdar. | 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 | CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9196-9315 | medium | "the Branstock, a mighty oak, which, rising in the middle of his hall, pierced the roof and overshadowed the whole house" | record |
| Greek | The Odyssey | The Odyssey / PREFACE TO FIRST EDITION; lines 187-272 | medium | Athene pities Odysseus, who suffers on a sea-girt wooded island, the navel of the sea, where a goddess, daughter of Atlas, holds him and woos him to forget Ithaca; Odysseus longs for the smoke of his land and desires death. | record |
| Hindu | The Ramayan of Valmiki | BOOK I.(6) / OM.(8) / Canto III. The Argument. / Canto IV. The Rhapsodists.; lines 1578-1625 | low | “King Daśaratha” guards the city, which is belted with Sāl trees and compared to Indra ruling “his fair city in the sky.” | record |
| Hindu | The Ramayan of Valmiki | Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18218-18358 | medium | Rama addresses Sita and Lakshman, describing flowering trees, fruit, honeycombs, wild birds, elephants, and Chitrakuta’s peaks in the cloud, and says the holy shade will make them happy. | 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 | medium | The hill is described with birds, lofty summits, many mineral colors, crystal and topaz-like brilliance, and wild animals including bear, tiger, hyena, deer, and antelope. | record |
| Hindu | The Ramayan of Valmiki | Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya.; lines 27563-27702 | medium | Ráma recognizes the hermitage signs: fruiting branches, fragrant forest air, piles of split wood, holy grass, a central holy fire with smoke, bathing places, and twice-born men carrying blossoms. | record |
| Hindu | The Ramayan of Valmiki | Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36583-36740 | low | At Rama's request, Savari leads the brothers through the wood and identifies Matanga's grove, where aged saints made offerings at the western altar and where ascetic power keeps the altar bright. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXVII. The Gathering. / Canto XL. The Army Of The East. / Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West.; lines 42922-43030 | high | Sixty thousand golden hills are seen, brilliant like the morning sun, with King Meru, best of mountains, in their midst. | record |
| Hindu | The Ramayan of Valmiki | Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love. / Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage.; lines 4713-4843 | medium | Viśvámitra says Vishṇu formerly dwelt in the wood for penance; it was called the Grove of the Dwarf and later the Perfect Grove. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5735-5905 | medium | Brahmá praises Bhagírath, grants the prayer, says Gangá flows in heaven and is daughter of the Lord of Snow, and instructs him to win Śiva, who alone can hold the torrent of her descent. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62817-62940 | high | Jambudvīpa is said to be named from the Jambu or Rose Apple and to signify the central division of the world, the known world. | record |
| Hindu | The Ramayan of Valmiki | THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63848-64027 | medium | Eight elephants are attached to the four quarters and intermediate compass points to support and guard the earth. | record |
| Hindu | The Ramayan of Valmiki | FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64572-64708 | medium | Some mountains are called fabulous or unidentified; Sugrīva’s list is said to range from Kailās, Kuvera’s residence, to Mahendra, and from the eastern sunrise mountain to the western sunset mountain. | record |
| Hindu | The Ramayan of Valmiki | FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64710-64863 | high | Jambudwīpa is the central continent; at its centre is golden Meru, crowned by the great city of Brahmā. | record |
| Hindu | The Ramayan of Valmiki | FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64865-64999 | high | Meru stands in the centre of Jambudwipa and the earth; the sun travels round the world keeping Meru on his right, producing relative regions of light and darkness. | record |
| Hindu | The Ramayan of Valmiki | FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64865-64999 | low | The Uttara Kurus are mentioned as northern peoples beyond Himavat and described elsewhere in the cited work as belonging to mythology. | record |
| Greek | The Republic | BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 14071-14242 | high | Apollo is described as the god who sits “in the centre, on the navel of the earth” and interprets religion to all mankind. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2230-2329 | high | "to Apollo the god of Delphi we leave the ordering of the greatest of all things—that is to say, religion." | record |
| Greek | The Republic | BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24378-24425 | medium | After further travel, they see from above a bright, pure, rainbow-like line of light, straight as a column, extending through heaven and earth. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4571-4620 | medium | The passage describes allies on both sides, with temptations and passions opposed to reason, parents, and friends; passions seize the Acropolis, glossed as the soul, and falsehoods and illusions ascend. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5775-5855 | high | “the column of light which binds together the whole universe” with its ends fastened to heaven. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6209-6282 | medium | The vision mingles astronomy, symbolism, and mythology: heaven is represented as a cylinder or box with seven planetary orbits and fixed stars, suspended from an axis or spindle turning on the knees of Necessity; the Fates guide the revolutions and their harmonious motion produces the music of the spheres. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6284-6350 | medium | The axis is described as a spindle; heavenly bodies form a whole; the image is connected with the web or weaving of the Fates, and the lots are given, woven, and made irreversible by Lachesis, Clotho, and Atropos. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8401-8479 | low | The city has six interior wall circuits and a seventh outer wall; the outer wall bears figures of legislators and philosophers, and inner walls show symbols or forms of sciences. | 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 | A line from the utmost heavens toward earth is called the Plumb Line of the Universe; where it greets earth, the setting sun is faced and life's fatal square no longer falls. | 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 99-234 | high | Iram is described as the nameless center of the universe, womb of all things, and heavenly garden where Jamshyd sits enthroned and reads astronomical mysteries from a seven-orbited cup. | 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 | 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 |
| Indigenous Australian | Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies | The Origin of the Narran Lake | medium | Byamee pursues water beings through connected water holes, kills them, restores his wives, and declares that the water-filled hollows will become Narran Lake. | record |
| Norse | The Poetic Edda | Voluspo 1-6 | medium | Nine worlds I knew, the nine in the tree / With mighty roots beneath the mold. | record |