Motif

Afterlife Journey Map

afterlife_journey_map

A motif of the Afterlife Navigation and Passage family, within the sub-family Journey Maps and Supernatural Guardianship. Every row below is a tagged passage; each rests on a quote in its source text.

4,632 occurrences

94 traditions

hindu

Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 3335-3474 confidence: medium

"It always accompanies the soul as an outward covering or form in migrating to another body."

The linga accompanies the soul, survives the death of the womb-born body, and migrates with the soul to another body or state.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 3477-3640 confidence: medium

A cited cremation note says the soul invested with a subtle body rises with smoke to heaven; a commentator adds that the soul in a vehicular subtle body waits in a hole north-east of the Ahavaniya fire until the gross body is burnt, then emerges and is carried with smoke to heaven.

The ritual note describes the soul, invested with a subtle body, emerging after cremation and being carried with the smoke to heaven.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 3643-3794 confidence: high

The passage lists regions: Pisachas as lowest genii; Rakshasas and Yakshas; Gandharvas as demigod musicians; heavens of Indra and Soma; the region of Prajapatis with Pitris and Rishis; and Brahma as the highest heaven.

The passage lists multiple regions or heavens and says virtue and vice affect the soul's future state, including possible lower-region dwelling.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 3643-3794 confidence: medium

“If, however, the soul is degraded by vice, it may descend to the form of an animal, or it may dwell for a time in the lower regions.” The passage adds that virtue and vice influence the soul's future state and that final deliverance comes only by knowledge of Soul as distinct from Matter.

The passage states that a soul degraded by vice may descend to animal form or dwell temporarily in lower regions.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2564-2704 confidence: high

Yama draws from Satyavan's body the vital spark or purusha, smaller than a human thumb, fastens it in his noose, goes southward, and Savitri follows.

Savitri follows Yama as he carries Satyavan's immortal life southward and argues that Eternal Law does not divide husband and wife.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2564-2704 confidence: high

A dark and dreadful crowned vision appears with a red eye and a fatal noose.

Yama appears as monarch of the dead with a noose, draws out Satyavan's purusha, and carries it away.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2570-2710 confidence: high

A dark crowned figure with blood-red eye and noose appears; he identifies himself as Yama, monarch of the dead, who leads mortals to dark realms.

Yama, monarch of the dead, appears with a noose, draws out Satyavan's thumb-sized vital spark, and carries it southward toward the realm of the dead.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2570-2710 confidence: medium

Yama draws the thumb-sized vital spark, purusha, from Satyavan's body, fastens it in his noose, and goes southward with the youth's immortal life while Savitri follows.

Savitri follows Yama after he takes Satyavan's immortal life, even though Yama says no living creature may go farther with him.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2570-2710 confidence: high

Yama goes southward with the youth's immortal life, and Savitri follows because a woman's love abides.

Yama carries Satyavan's immortal life southward, and Savitri follows him despite his statement that no living creature may go farther with him.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2570-2710 confidence: high

Yama identifies himself as monarch of the dead, says mortals are led to his dark realms, and says he appears to Savitri because of her affection for her husband.

Yama draws the thumb-sized purusha or vital spark from Satyavan's body and binds it in a noose.
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Maha-bharata BOOK VI / GO-HARANA / BOOK VII / UDYOGA; lines 3815-3924 confidence: medium

Duryodhan says heaven opens golden portals for the Kshatra slain in battle, a bed of arrows is stingless, the Kshatra does not yield, and Matanga taught that he bends only to priest, sage, or preceptor.

Duryodhan says heaven opens golden portals for a Kshatra slain in battle and that death on arrows brings no pain.
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Maha-bharata BOOK VI / GO-HARANA / BOOK VII / UDYOGA; lines 3821-3930 confidence: medium

Duryodhan invokes Drona, Bhishma, and Karna; says Kshatra slain in battle reach heaven's golden portals; praises non-yielding warrior conduct and cites Matanga.

Duryodhan says that heaven opens golden portals for the Kshatra slain in battle and that death on arrows brings no pain.
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Maha-bharata BOOK VIII / BHISHMA-BADHA / BOOK IX / DRONA-BADHA; lines 4972-5112 confidence: medium

Arjun says he should lose the bright sky of the righteous fathers and live with sinners in deepest hell if Jayadratha does not die before tomorrow's sunset; otherwise Arjun will give up his weapons and die on a flaming pyre.

Arjun invokes exclusion from the bright sky of righteous fathers and residence in deepest hell among grave sinners if he fails his vow.
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Maha-bharata BOOK VIII / BHISHMA-BADHA / BOOK IX / DRONA-BADHA; lines 4972-5112 confidence: medium

Arjun vows that his hand shall slay Jayadratha before tomorrow’s sunset and invokes as penalty failure to reach the bright sky of the righteous fathers and dwelling in deepest hell with sinners.

Arjun’s vow invokes failure to reach the bright sky of the righteous fathers and residence in deepest hell with sinners if Jayadratha does not die.
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Maha-bharata BOOK X / KARNA-BADHA / BOOK XI / SRADDHA; lines 6109-6257 confidence: medium

Gandhari recalls his request for victory, her reply that triumph waits on virtue, and says he fought bravely and won celestial warrior realms.

Gandhari repeatedly says Duryodhan, slain nobly in battle, now dwells in celestial realms or the warrior's sky.
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Maha-bharata BOOK X / KARNA-BADHA / BOOK XI / SRADDHA; lines 6115-6263 confidence: medium

Gandhari says Duryodhan set his heart on battle, wiped out sins by valor, fought and fell like a prince, and won the warrior's sky.

Gandhari states that Duryodhan dwells in celestial realms or the warrior's sky because he fought and died nobly.
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Maha-bharata BOOK X / KARNA-BADHA / BOOK XI / SRADDHA; lines 6115-6263 confidence: medium

She recalls Duryodhan asking for blessing before battle and answering with dharma and victory; she says he now dwells in celestial warrior realms.

Gandhari says Duryodhan won celestial realms and the warrior’s sky by dying nobly in battle.
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Maha-bharata SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6713-6795 confidence: high

After Krishna's death, the Pandav brothers place Prakshit on the throne and retire to the Himalayas; Draupadi, Sahadeva, Nakula, Arjun, and Bhima die on the way, while Yudhishthir proceeds to heaven in a celestial car.

The Pandavs install a successor, retire to the Himalayas, die one by one, and Yudhishthir proceeds to heaven in a celestial car.
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Maha-bharata SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6713-6795 confidence: high

Yudhishthir undergoes trial, bathes in the celestial Ganges, rises with a celestial body, meets Krishna in heavenly form and his immortal brothers, and is greeted by Indra.

Yudhishthir meets Krishna, his brothers as immortals, and many warriors and kin whom Indra identifies as present in heaven.
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Maha-bharata SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6719-6801 confidence: medium

Dhrita-rashtra retires to the forest with Gandhari and Pritha; in solitude he sees the spirits of slain warriors, which Vyasa had called up and dismisses in the morning.

A living elder sees the armed spirits of slain warriors in a forest vision, and the spirits are summoned and dismissed by Vyasa.
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Maha-bharata SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6719-6801 confidence: high

The concluding books are named the Great Journey and the Ascent to Heaven; after Krishna's death, the Pandavs place Prakshit on the throne, retire to the Himalayas, and die one by one except Yudhishthir, who proceeds to heaven in a celestial car.

Yudhishthir alone proceeds to heaven in person in a celestial car, then undergoes trial, bathes in the celestial Ganges, and gains a celestial body.
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Maha-bharata SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6719-6801 confidence: high

Yudhishthir undergoes trial, bathes in the celestial Ganges, rises with a celestial body, meets Krishna in heavenly splendour, and meets his brothers as immortals in heavenly forms.

Yudhishthir meets Krishna, his brothers, and former warriors in heavenly or immortal forms after they have cast off mortal bodies.
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Maha-bharata SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6719-6801 confidence: high

Indra states that mighty warriors slain in earthly battle now walk the bright ethereal plain, have cast off mortal bodies, crossed heaven's radiant gate, and won celestial mansions; he exhorts mortals toward kindly action, gentle speech, and endurance.

Indra states that slain warriors cast off mortal bodies, crossed heaven's radiant gate, and attained celestial mansions through valor and virtue.
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Maha-bharata SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6719-6801 confidence: high

Yudhishthir meets Krishna in heavenly form, blazing in splendour and glory.

Yudhishthir reaches heaven, is introduced by Indra to dead kin and warriors, and meets Krishna and his brothers in heavenly form.
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Maha-bharata SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6719-6801 confidence: medium

In forest solitude, Dhrita-rashtra sees the spirits of slain warriors, including his sons, grandsons, and kinsmen, armed and clothed as in battle.

Dhrita-rashtra sees spirits of all the slain warriors in the forest, and Vyasa is said to have called them up and dismissed them.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567 / HYMN 181) THE RIGVEDA., BRT / HYUN 135.) THE RIGVEDA. 581; lines 80054-80242 confidence: high

Yama drinks with the Gods in a leafy tree; as Father and Master of the house he tends the ancient Sires.

The hymn places Yama with the Gods in a tree, tending ancient Sires, and in a seat called the Home of Gods; the note identifies the tree as a resting place of pious dead.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567 / HYMN 181) THE RIGVEDA., BRT / HYUN 135.) THE RIGVEDA. 581; lines 80054-80242 confidence: medium

The Child mounts a new wheel-less car, one-poled and mentally fashioned; the car is made to roll from the Sages and laid on a ship; a funereal gift is placed, flame appears, and a depth and passage are described.

The Child mounts a wheel-less car, the car is laid on a ship, and a funereal gift, flame, depth, and passage out are described.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567 / HYMN 181) THE RIGVEDA., BRT / HYUN 135.) THE RIGVEDA. 581; lines 80748-80949 confidence: high

The funeral hymn begins by directing the dead to depart to those for whom Soma is purified, sacrificial oil is present, and meath flows; the note identifies Yami, sister of Yama, as the Rishi and explains that the spirit goes to the realm of the dead.

The funeral hymn directs the deceased to depart to groups associated with Soma, offerings, heaven-winning Fervour, battle heroism, generosity, Law, the Fathers, and Yama.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567 / HYMN 181) THE RIGVEDA., BRT / HYUN 135.) THE RIGVEDA. 581; lines 80952-81150 confidence: low

A fragment says sages who protect the Sun, the Rishis, and Yama are fervour-moved, and asks that a departed one go to them.

The opening fragment asks Yama to let a departed person go to Rishis or sages associated with the Sun and fervour.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215; lines 13714-13879 confidence: medium

"Forth, for the regions of the Gods, the Charger with his smooth back is come"; singers and sages rejoice in him as a friend for the gods' banquet.

The horse is described as coming for the regions of the gods and then being told it does not die but goes by easy paths to the gods.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478 / HHE HYMNS OF; lines 75445-75574 confidence: high

The speaker describes two pathways of Fathers, gods, and mortals, traveled between Father and Mother; notes identify Father and Mother as heaven and earth and the journeying figure as Agni.

The passage explicitly speaks of two pathways for Fathers, gods, mortals, and moving creatures; the note interprets these as the way to the other world and the earth.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FIRST. / VMN VW THE RIGVEDA., 33 / HYMN 19.J THE RIGVEDA, 23 / TS ERO; lines 3460-3557 confidence: medium

The praiser should not be loathed like a wild beast and should not go on Yama's path; the note explains this as the path leading to Yama, God of the Departed.

The speaker prays that the praiser not go on Yama's path, which the note identifies as the path leading to Yama, God of the Departed.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE TENTH. / THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401; lines 67896-68129 confidence: high

Agni is told not to burn up or scatter the body and skin; after maturing the deceased, he is to send him to the Fathers and to the life that waits him.

Agni sends or bears the deceased to the Fathers and the region of the pious; the deceased’s eye and spirit go to Sun and Wind, and he is directed to earth, heaven, waters, or plants according to merit.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE TENTH. / THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401; lines 68131-68314 confidence: high

Pushan is asked to bear the departed hence, consign the departed to the Fathers, and guide by safe ways; Agni is asked to give the departed to the Gods; Ayu and Savitar are asked to protect, bear, and transport the departed to where earlier pious people dwell.

The departed is to be borne and transported by Pushan, Ayu, Savitar, and Agni along known safe pathways toward Fathers, Gods, and earlier pious dead.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE TENTH. / THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401; lines 68317-68353 confidence: medium

A stone or earth rampart raised by the Adhvaryu marks a line between dead and living and limits Death's jurisdiction; the mountain is explained as the mound or bank.

A rampart or mound separates the dead from the living and defines the limits of Death's jurisdiction.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 105.) / BOOK THE TENTH. / THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed,; lines 67775-67893 confidence: high

Yama’s two dogs are called four-eyed watchers who look on men and guard the pathway; Yama is asked to entrust a man to their protection and grant prosperity and health.

Yama’s two dogs are watchers, four-eyed, guard a pathway, and are asked to protect the man addressed in the rite.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 105.) / BOOK THE TENTH. / THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed,; lines 67775-67893 confidence: medium

The Fathers, described as lowest, highest, and midmost, are asked to ascend; those deserving Soma and those who have attained spirit-life are asked to aid callers.

The Fathers are asked to ascend and are described as lowest, highest, and midmost, having attained the life of spirits and dwelling in different regions.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 105.) / BOOK THE TENTH. / THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed,; lines 67775-67893 confidence: medium

A rich oblation is offered to Yama the King, and worshippers bow before ancient Rishis who made the path in old days.

Worshippers bow before ancient Rishis who made the path in days of old.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447; lines 71796-71978 confidence: high

“One light for thee, another yonder: enter the third and be therewith united. / Uniting with a body be thou welcome, dear to the Gods in their sublimest birth-place.”

The addressee is directed through successive lights, toward heaven, the Gods, and the Sun as highest birth-place, with a note framing the hymn as a funeral journey.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 84) THE RIGVEDA. B89 / HYUN 86. THE RIGVEDA. B41 / RYMN 97.) PHE RIGVEDA., 363 / HYMN 105.); lines 66386-66534 confidence: medium

"place me in that deathless, undecaying world / Wherein the light of heaven is set"

The speaker asks to be made immortal in multiple specified realms: deathless heaven, Yama's realm, the third sphere of inmost heaven, the radiant Moon, and realms of delight and fulfilled wishes.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 84) THE RIGVEDA. B89 / HYUN 86. THE RIGVEDA. B41 / RYMN 97.) PHE RIGVEDA., 363 / HYMN 105.); lines 66537-66612 confidence: low

“the highest heaven, the midst or innermost part of heaven, is expressly spoken of as their seat” and is described as the place of rest for the glorified departed.

The commentary note says the departed or glorified ones live in the highest or innermost heaven as their seat and place of rest.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I / PANCIKA III; lines 86672-86792 confidence: medium

“he who sacrifices praises him with all these Stomas ... him he lets pass to the world of heaven who knows thus.”

The one who knows the rite and praises Agni with the Stomas is said to be let pass to the world of heaven.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 135.) THE RIGVEDA. 581 / HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I; lines 82573-82675 confidence: medium

The Maruts, subjects of the gods, occupy the atmosphere and may obstruct or crush someone going unannounced to heaven; the prosperity request announces the sacrificer to them, so they do not obstruct or crush him and instead speed him to heaven.

The Maruts occupy the atmosphere and may obstruct or crush one going to the world of heaven unless the sacrificer is ritually announced to them.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 135.) THE RIGVEDA. 581 / HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I; lines 82780-82877 confidence: medium

“the ship fair crossing is the sacrifice; the ship fair crossing is the black antelope skin; the ship fair crossing is speech”; mounted on speech, he crosses to the world of heaven.

The passage calls sacrifice, black antelope skin, and speech a fair-crossing ship, and says that mounted on speech the ritual subject crosses to the world of heaven.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 135.) THE RIGVEDA. 581 / HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I; lines 83917-84017 confidence: medium

The victim sees death and resists going to the gods; the gods promise it the world of heaven; at its request Agni goes before it and it follows, explaining why Agni is borne before the victim.

The victim is promised the world of heaven and follows Agni, after which Agni is ritually borne before it.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 86. THE RIGVEDA. B41 / RYMN 97.) PHE RIGVEDA., 363 / HYMN 105.) / BOOK THE TENTH.; lines 66615-66775 confidence: low

Agni is asked to bring the yearning gods with celestial priests; he holds the offices of Herald and Cleanser, receives Svaha oblations, travels the gods' pathway, and completes worship by fixing rites and seasons.

The hymn mentions the gods' pathway and the Fathers' pathway; the note glosses the Fathers' pathway as leading to the home of ancestral spirits.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 92598-92769 confidence: medium

“with this light he crosses over the shadow, the darkness, death.”

The passage says light crosses shadow identified as darkness and death, and also says the fires remove guilt so the performer goes aloft to heaven.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 92598-92769 confidence: high

Narada says that the father who sees the face of a living son pays a debt in him and attains immortality, and that a father’s delight in a son is greater than other delights listed.

Narada says a father attains immortality through seeing a living son, and that fathers pass over deep darkness by means of a son who is like a ship fitted to ferry over.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 92598-92769 confidence: medium

Narada asks what use there is in dirt, goat-skin, long hair, and fervour, tells Brahmans to seek a son, and names a son as a light in the highest heaven.

Narada calls the son a light in the highest heaven and states that a sonless one cannot attain heaven.
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The Hymns of the Rigveda, Complete 2 Volumes RYMN 97.) PHE RIGVEDA., 363 / HYMN 105.) / BOOK THE TENTH. / THE RIGVEDA., . 887; lines 67578-67753 confidence: high

The hymn is described as a funeral address to Yama, God of the Dead, and to the soul of the departed; Yama is Vivasvan's son, gathers men, travels to lofty heights, and searches out and shows the path.

Yama is said to have found and shown the path, to have first found a dwelling place, and the departed is told to go forth on ancient pathways to the Fathers and to the kings Varuna and Yama.
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The Hymns of the Rigveda, Complete 2 Volumes RYMN 97.) PHE RIGVEDA., 363 / HYMN 105.) / BOOK THE TENTH. / THE RIGVEDA., . 887; lines 67756-67772 confidence: high

The addressed person is told to meet Yama, the Fathers, and the merit of deeds in highest heaven, to leave sin and evil, seek a new dwelling, and wear another body bright with glory.

The passage gives a sequence of departure, meeting Yama and the Fathers in highest heaven, reaching a prepared resting place, and passing dogs on a pathway.
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The Hymns of the Rigveda, Complete 2 Volumes See Aranyaka, I, 4, 2. / KEITH Q / ADHYAYA 4, / ADHYAYA 5.; lines 99736-99822 confidence: medium

"stepped forth after the destruction of the body, and having enjoyed all delights in the world of heaven he became immortal."

The translated passage says that after the body's destruction, the figure enjoys all delights in the world of heaven and becomes immortal.
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The Hymns of the Rigveda, Complete 2 Volumes See Aranyaka, I, 4, 2. / KEITH Q / ADHYAYA 4, / ADHYAYA 5.; lines 99824-99900 confidence: medium

“We by his knowing self having left this world and having obtained all delights in the world of heaven became immortal.”

The passage describes leaving this world, reaching the world of heaven, obtaining all delights there, and becoming immortal through the knowing self.
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The Hymns of the Rigveda, Complete 2 Volumes THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407; lines 68356-68509 confidence: medium

The speaker holds back and places earth over the deceased; the Fathers are asked to keep a pillar firm, and Yama to make an abiding-place.

The Fathers are asked to secure the pillar, and Yama is asked to make an abiding-place for the deceased after burial.
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The Hymns of the Rigveda, Complete 2 Volumes THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407; lines 69056-69202 confidence: low

Stanza describes grasping feet, eating a man, head-shelter, smiting from above, and following earth; notes interpret Indra as the Sun drawing waters and mention an alternative afterlife-to-Sun explanation.

The commentary reports an explanation that the pious after death go to the Sun and become sunbeams.
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The Hymns of the Rigveda, Complete 2 Volumes YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447 / SERED; lines 71981-72160 confidence: medium

The spirit went far away to lofty mountain heights and into all that lives and moves; the speakers cause it to come again so the addressee may live and sojourn here.

The spirit’s destinations include lofty mountain heights, the living and moving All, distant realms beyond knowledge, and all that is and is to be.
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The Laws of Manu (Sacred Books of the East, Vol. 25) Chapter XII. / XII, 13- TRANSMIGRATION. 485 / XII, 17. TRANSMIGRATION. 487 / XII, 24- TRANSMIGRATION. 489; lines 31654-31752 confidence: medium

Two entities examine the merit and guilt of the individual soul; joined with these, the soul obtains bliss or misery in this world and the next.

The passage lays out sequential destinations or states for the soul: bliss or misery in this world and the next, heaven for predominant virtue, Yama’s torments for predominant vice, and re-entry into the five elements.
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The Laws of Manu (Sacred Books of the East, Vol. 25) HI, 26. / LAWS OF MANU. / LAWS OF MANU. / LAWS OF MANU.; lines 11379-11508 confidence: medium

A Brahmana who daily honors all beings goes with a resplendent body "by a straight road to the highest dwelling-place."

The passage says that the Brahmana who honors all beings goes with a resplendent body by a straight road to the highest dwelling-place.
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The Laws of Manu (Sacred Books of the East, Vol. 25) INDEX. / II, 219-221; IV, 55. / IX, 160, 175-176. / LAWS OF MANU.; lines 45579-45775 confidence: low

Index entries include Svarg-it sacrifice, Sakala oblations, Salmala hell, Sivasankalpa text, and Sraddha as a funeral sacrifice.

The index includes a named hell, Salmala.
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The Laws of Manu (Sacred Books of the East, Vol. 25) INDEX. / INDEX. / LAWS OF MANU. / VI, 43, 50-51, 55-59-; lines 42059-42132 confidence: medium

"Asipatravana hell, iv, 90; xii, 75."

The index names Asipatravana hell.
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The Laws of Manu (Sacred Books of the East, Vol. 25) INDEX. / LAWS OF MANU. / INDEX. / LAWS OF MANU.; lines 45218-45391 confidence: low

"Sakakola hell, iv, 89."

The passage lists multiple hells by name, indicating an indexed set of afterlife or punishment places in the larger text.
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The Laws of Manu (Sacred Books of the East, Vol. 25) IT, 54. INITIATION. 39 / LAWS OF MANU. / IT, 55- / TI, 85. STUDENTSHIP. 45; lines 8972-9022 confidence: medium

Daily untired recitation for three years leads after death to entering the highest Brahman, moving free as air, and assuming an ethereal form.

The reciter is promised entry into the highest Brahman after death, free movement like air, and an ethereal form.
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The Laws of Manu (Sacred Books of the East, Vol. 25) IV, 119. / IV, 130. VEDA-STUDY J RULES FOR A SNATAKA. 1 49 / IV, 145- RULES FOR A SNATAKA. I 5 I / IV, 172. RULES FOR A SNATAKA. I 55; lines 14634-14776 confidence: medium

Verses 182-184 assign authority over worlds or spheres to the teacher, father, guest, priests, female relatives, maternal relatives, connexions by marriage, mother, maternal uncle, infants, aged, poor and sick men, and the eldest brother.

Teachers, parents, guests, priests, relatives, in-laws, vulnerable persons, and others are mapped to authority over named worlds and spheres.
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The Laws of Manu (Sacred Books of the East, Vol. 25) IX, 104- DUTIES OF HUSBAND AND WIFE. 345 / IX, 120. INHERITANCE. 349 / IX, 126. INHERITANCE. 351 / IX, 135- INHERITANCE. 353; lines 24846-24942 confidence: high

Because a son delivers his father from the hell called Put, he was called put-tra by the Self-existent.

The son delivers his father from Put, and the daughter's son saves a sonless man in the next world like the son's son.
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The Laws of Manu (Sacred Books of the East, Vol. 25) IX, 104- DUTIES OF HUSBAND AND WIFE. 345 / IX, 120. INHERITANCE. 349 / IX, 126. INHERITANCE. 351 / IX, 135- INHERITANCE. 353; lines 24846-24942 confidence: medium

"Through a son he conquers the worlds, through a son's son he obtains immortality"; through the son's grandson he gains the world of the sun.

The passage assigns distinct postmortem benefits to son, son's son, and son's grandson: worlds, immortality, and the world of the sun.
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The Laws of Manu (Sacred Books of the East, Vol. 25) IX, 135- INHERITANCE. 353 / IX, 142. INHERITANCE. 355 / IX, 152. INHERITANCE. 357 / IX, 162. INHERITANCE. 359; lines 25142-25239 confidence: medium

The verse compares the result of trying to “cross a (sheet of) water in an unsafe boat” with trying to “pass the gloom (of the next world)” using bad substitutes for a real son.

The passage says that trying to pass the gloom of the next world with bad substitutes for a real son has the result of crossing water in an unsafe boat.
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The Laws of Manu (Sacred Books of the East, Vol. 25) IX, 135- INHERITANCE. 353 / IX, 142. INHERITANCE. 355 / IX, 152. INHERITANCE. 357 / IX, 162. INHERITANCE. 359; lines 25142-25239 confidence: medium

The verse compares the result of trying to “cross a (sheet of) water in an unsafe boat” with trying to “pass the gloom (of the next world)” using bad substitutes for a real son.

The stated comparison joins crossing a sheet of water in an unsafe boat with passing the gloom of the next world.
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The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU. / TV, 82. HOUSEHOLDER ; RULES FOR A SNATAKA. 141 / LAWS OF MANU. / IV, 83.; lines 13964-14073 confidence: high

One who accepts presents from an avaricious king contrary to sacred law "will go in succession to the following twenty-one hells."

The passage states that accepting gifts from an avaricious unlawful king causes the recipient to go in succession to twenty-one named hells.
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The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU. / V,67. / IMPURITY. 183 / V, 97- IMPURITY. 185; lines 16180-16326 confidence: low

A dead Brahmana should not be carried by a Sudra when same-caste men are available; the Sudra’s touch defiles the burnt-offering and harms the deceased’s passage to heaven.

The passage links improper carrying of a dead Brahmana by a Sudra with a defiled burnt-offering that is detrimental to the deceased’s passage to heaven.
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The Laws of Manu (Sacred Books of the East, Vol. 25) M 2 / IV, 234- RULES FOR A SNATAKA. 1 65 / LAWS OF MANU, / IV, 235.; lines 15201-15247 confidence: high

The person should give “no pain to any creature” and slowly accumulate merit as a companion for the next world, “just as the white ant” raises its hill.

Merit is accumulated for the next world, remains when relatives do not, follows the soul, and accompanies the person through a difficult gloom.
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The Laws of Manu (Sacred Books of the East, Vol. 25) VII, 39- / VII, 52. THE KING. 2 23 / LAWS OF MANU. / VII, 53-; lines 18236-18285 confidence: high

Vice is declared more pernicious than death; "a vicious man sinks to the nethermost (hell)" while the one who dies free from vice "ascends to heaven."

The passage explicitly contrasts the vicious person's sinking to hell with the vice-free dead person's ascent to heaven.
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The Laws of Manu (Sacred Books of the East, Vol. 25) VT, 29. THE HERMIT IN THE FOREST. 203 / VI, 39- HERMIT IN THE FOREST; THE ASCETIC. 205 / YT, 49. THE ASCETIC. 207 / VI, 63. THE ASCETIC. 209; lines 17421-17469 confidence: medium

The ascetic should reflect on men's transmigrations caused by sinful deeds, their falling into hell, and torments in the world of Yama.

The ascetic is told to contemplate sinful deeds producing transmigration, falling into hell, and torments in the world of Yama.
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The Laws of Manu (Sacred Books of the East, Vol. 25) XI, 192. EXCOMMUNICATION AND RE-ADMISSION. 469 / XI, 201. PENANCES FOR MINOR OFFENCES. 47 1 / XI, 212. DESCRIPTION OF PENANCES. 473 / XT, 223. DESCRIPTION OF PENANCES. 475; lines 30960-31054 confidence: medium

Ascetic and Brahmana forms of lunar penance are described through fixed numbers of mouthfuls and sacrificial food; one who eats thrice eighty mouthfuls during a month is said to dwell after death in the world of the moon.

The passage states that one who eats thrice eighty mouthfuls of sacrificial food during a month dwells after death in the world of the moon.
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The Laws of Manu (Sacred Books of the East, Vol. 25) XII, 17. TRANSMIGRATION. 487 / XII, 24- TRANSMIGRATION. 489 / XII, 33- TRANSMIGRATION. 49 1 / XII, 44- TRANSMIGRATION. 493; lines 31987-32052 confidence: medium

Those who committed mortal sins pass through dreadful hells for large numbers of years and then obtain following births.

Mortal sinners are said to spend many years in dreadful hells and afterward receive further births.
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The Laws of Manu (Sacred Books of the East, Vol. 25) XII, 46. / IIO-III. / INDEX. / LAWS OF MANU.; lines 43040-43216 confidence: medium

"Hells..." and "enumeration of" hells.

The index lists hells and an enumeration of hells.
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The Laws of Manu (Sacred Books of the East, Vol. 25) XII, 63. TRANSMIGRATION. 497 / XII, 72. TRANSMIGRATION. 499 / LAWS OF MANU. / XII, 73-; lines 32216-32273 confidence: medium

Torments include dreadful hells such as Tamisra, a forest with sword-leaved trees, binding, and mangling.

The passage names dreadful hells and enumerates torments such as sword-leaved trees, binding, mangling, devouring birds, scorching sand, and boiling jars.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 BOOK 3 / VANA PARVA / SECTION I / SECTION II; lines 29265-29292 confidence: medium

Eight duties are listed: sacrifices, Vedic study, gifts, penance, truth, forgiveness, sense-control, and renunciation of desire; the first four lead to the world of the pitris and the last four to the heaven of the gods.

The passage maps the first four duties to the world of the pitris and the last four to the heaven of the gods.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLV / SECTION CCLVI / SECTION CCLVII / SECTION CCLVIII; lines 52319-52405 confidence: medium

Mudgala asks the divine messenger to describe the residents of heaven, their austerities and purposes, heaven's happiness and disadvantages, and the truth useful for deciding his course.

Mudgala asks the messenger to describe heaven's residents, practices, happiness, and disadvantages so he can determine his course.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLVI / SECTION CCLVII / SECTION CCLVIII / SECTION CCLIX; lines 52408-52494 confidence: high

The messenger tells Mudgala that heaven exists above, with high regions, excellent paths, and celestial cars; he lists those excluded from entry and those virtuous or meritorious persons who can attain it.

Heaven is located above, reached by excellent paths and celestial cars, and access is restricted to those qualified by virtue, self-control, charity, sacrifice, austerity, or heroic merit.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLVI / SECTION CCLVII / SECTION CCLVIII / SECTION CCLIX; lines 52496-52533 confidence: high

Mudgala reflects, bows to the messenger, rejects happiness and heaven because heavenly regions have defects and bring later misery and regret, and asks for a fault-free region.

Mudgala rejects heaven because of its defects, seeks a faultless region, receives instruction about Para Brahma, and attains eternal emancipation through contentment, knowledge, and meditation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLVI / SECTION CCLVII / SECTION CCLVIII / SECTION CCLIX; lines 52496-52533 confidence: high

The messenger describes a pure, eternal, luminous supreme seat of Vishnu called Para Brahma above Brahma's abode, inaccessible to the attached and vicious but accessible to the detached, sense-restrained, contemplative, and yogic.

The messenger locates the supreme seat above Brahma's abode and says it is unreachable by those attached to sense objects or vices, but reachable by those detached, sense-restrained, contemplative, and given to Yoga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXLII / SECTION CCLXLIII / SECTION CCLXLIV / SECTION CCLXLV; lines 55536-55567 confidence: low

Yama replies that Savitri is devoted to her husband and has ascetic merit, identifies himself as Yama, and says Satyavan’s days have run out and he will take him away bound in the noose.

Yama says Satyavan’s life has ended and that he will take him away, suggesting a death-removal pattern.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXLII / SECTION CCLXLIII / SECTION CCLXLIV / SECTION CCLXLV; lines 55569-55652 confidence: high

Yama explains that Satyavan's virtues warrant his personal coming, then pulls from Satyavan's body a thumb-sized person bound in a noose; the body loses breath, lustre, and motion.

After Yama removes and binds Satyavan's vital essence and travels south, Savitri follows him and insists that she will go wherever her husband goes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXLIII / SECTION CCLXLIV / SECTION CCLXLV / SECTION CCLXLVI; lines 55865-55920 confidence: medium

Savitri says Narada predicted her husband's death for that day; after Satyavan slept, Yama appeared with messengers, tied him, and began taking him toward the region of the Pitris.

Yama, accompanied by messengers, ties Satyavan and begins to take him toward the region inhabited by the Pitris.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCV / SECTION CCVI / SECTION CCVII / SECTION CCVIII; lines 48578-48634 confidence: medium

The fowler says persons born under the same star still have diverse outcomes; no one dispenses his own lot; previous actions fructify in present life; the soul is eternal, the body destructible, and the spirit travels elsewhere with its actions.

The passage says that when life is extinguished the body alone is destroyed, while the spirit, wedded to its actions, travels elsewhere.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCV / SECTION CCVI / SECTION CCVII / SECTION CCVIII; lines 48636-48710 confidence: medium

The Brahmana asks about birth, sinful or virtuous nativity, and race; the fowler says the spirit is born again with accumulated karma, reaching gods by virtue, humanity by mixed good and evil, lower animal births by sensuality, and infernal regions by sinful acts.

The passage assigns destinies according to action: divine state, human state, animal birth, infernal regions, and blissful regions after purification.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXIII / SECTION CCXIV / SECTION CCXV / SECTION CCXVI; lines 49196-49243 confidence: medium

Yudhishthira asks Markandeya why the fire-god hid in water, why Angiras conveyed oblations as fire, how one fire divides by action, and how Kumara was born as son of Agni or begotten by Rudra, Ganga, and Krittika.

The fire-god is called carrier of oblations, Angiras is said to have conveyed oblations as fire, and Agni is told to perform the duty of clearing people's way to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXVIII / SECTION CCXXIX / SECTION CCXXX / SECTION CCXXXI; lines 21513-21602 confidence: medium

Vaisampayana introduces Mandapala as a learned ascetic who goes to the region of the Pitris but fails to obtain the expected fruits of his ascetic acts.

Mandapala reaches the region of the Pitris but cannot obtain the expected fruits until the celestials explain that he has no offspring.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 38985-39058 confidence: high

Ansuman bows before Kapila and asks for the horse for the sacrifice and for purification of his fathers; Kapila is pleased and tells him to ask a favor.

Ansuman asks for purification of his fathers, and Kapila says Sagara's sons will go to heaven and be purified through the future descent of Ganga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLIX / SECTION CLX / SECTION CLXI / SECTION CLXII; lines 43697-43775 confidence: medium

Yama, lord of departed spirits, presides over the southern region where the spirits of the departed come; Sanyamana is named as his sacred and wondrous abode.

The southern region is said to be presided over by Yama, lord of departed spirits, and to be the place where departed spirits come; Sanyamana is named as his abode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXIX / SECTION CLXX / SECTION CLXXI / SECTION CLXXII; lines 16670-16758 confidence: medium

Arjuna says no one may bar the ocean, Himalayas, or Ganga; he describes the Ganga from Himavat, its seven streams, its sin-cleansing waters, its celestial name Alakananda, and its Pitri-region form Vaitarani.

Arjuna describes the Ganga as sin-cleansing, heavenly, celestial as Alakananda, and Vaitarani in the region of the Pitris, difficult for sinners to cross.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLIV / SECTION CLXLV / SECTION CLXLVI / SECTION CLXLVII; lines 47156-47226 confidence: medium

The son of Pandu asks Markandeya about the good fortune of kings. Markandeya begins an account of Ashtaka's horse-sacrifice, attended by many kings and Ashtaka's brothers Pratardana, Vasumanas, and Sivi; after the sacrifice they invite Narada onto their car and ask which of the four will fall from heaven first.

The kings expect to dwell in heaven, but Narada identifies an order in which Ashtaka, Pratardana, and Vasumanas will fall down because of faults tied to praise, speech, and gifts.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLV / SECTION CLXLVI / SECTION CLXLVII / SECTION CLXLVIII; lines 47267-47333 confidence: high

A car comes from the celestial regions, and an aerial voice calls Indradyumna to his deserved place in heaven, adding that the report of virtuous deeds rises to heaven while evil report is associated with lower regions.

The aerial voice states that the report of virtuous deeds ascends to heaven and that the report of evil deeds is linked with the lower regions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLVI / SECTION CLXLVII / SECTION CLXLVIII / SECTION CLXLIX; lines 47374-47452 confidence: medium

Yudhishthira and his younger brothers ask Markandeya about the distance, measurement, and means of crossing from the region of men to Yama’s region.

Yudhishthira asks about the distance, measurement, and means by which men pass from the human region to Yama’s region.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLVI / SECTION CLXLVII / SECTION CLXLVIII / SECTION CLXLIX; lines 47454-47536 confidence: high

Markandeya states that Yama's region is eighty-six thousand Yojanas from the human abode; the road is over space, terrible, without water, tree-shade, or resting place, and beings are led along it by Yama's messengers.

The passage gives a specific distance to Yama's region, describes the terrain and lack of provisions, and states that beings are led there by Yama's messengers.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI / SECTION CLXXXII; lines 45462-45545 confidence: high

"After death he quits his frail (outer) body and is immediately born again in another order of beings." Actions follow him "as shadow."

Acts determine post-mortem destiny; the subtle original body stores virtue and vice; after death the outer body is abandoned and another birth occurs immediately; actions follow like a shadow.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI / SECTION CLXXXII; lines 45462-45545 confidence: high

Men become earthbound and dominated by lust, wrath, falsehood, trick, greed, and senselessness; wicked disembodied men go to hell and are repeatedly tormented and reborn into misery.

Wicked disembodied men go to hell by a crooked way because of unrighteous deeds and are repeatedly tormented before continuing miserable existence.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI / SECTION CLXXXII; lines 45462-45545 confidence: medium

The passage classifies persons as attaining happiness in this world only, the next only, both, or neither, based on pleasure, asceticism, non-killing, pious wealth, marriage, sacrifice, knowledge, charity, and other conduct.

The passage classifies outcomes as happiness in this world only, in the next only, in both, or in neither, based on wealth, pleasure, asceticism, non-killing, pious wealth, marriage, sacrifice, knowledge, charity, and other duties.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXVII / SECTION CLXXVIII / SECTION CLXXIX / SECTION CLXXX; lines 45123-45195 confidence: medium

The serpent says acts lead to human existence, heavenly life, or lower animal birth; anger, lust, avarice, and malice can lead to animal rebirth; beings reap the fruits of action and transmigrate, while the wise repose the soul in the everlasting Supreme Spirit.

The serpent describes beings as attaining human existence, heavenly life, or animal birth according to acts, reaping fruits of action, and undergoing birth after birth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXII / SECTION CLXXXIII / SECTION CLXXXIV / SECTION CLXXXV; lines 45695-45750 confidence: high

Saraswati says that one engaged in Vedic study who perceives the supreme Godhead with sanctity and equanimity ascends celestial regions and attains beatitude with the Immortals.

Saraswati states that Vedic study and proper perception lead to ascent to celestial regions and beatitude, and she maps specific gifts to named worlds or regions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXII / SECTION CLXXXIII / SECTION CLXXXIV / SECTION CLXXXV; lines 45695-45750 confidence: high

Giving cows yields innumerable fruits and saves sons, grandsons, and ancestors to the seventh generation; a sesamum cow with gold horns, money, and a brazen milk-pail leads to the Vasus' regions.

Cow and kine gifts are said to yield innumerable fruits, save the giver in the next world, and save sons, grandsons, and ancestors to the seventh generation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXII / SECTION CLXXXIII / SECTION CLXXXIV / SECTION CLXXXV; lines 45695-45750 confidence: medium

By his own acts a person descends into dark lower regions infested by evil spirits, like a ship tossed by storm on high seas, but gifts of kine to Brahmanas save him in the next world.

Saraswati says a person descends by his own acts into dark lower regions infested by evil spirits, with a ship-in-storm simile, while a gift of kine saves him in the next world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CV / SECTION CVI / SECTION CVII / SECTION CVIII; lines 39061-39132 confidence: high

Ganga asks the king what he desires; he says that sixty thousand sons of Sagara were sent by Kapila to the abode of death while searching for the horse, that they have no salvation unless Ganga sprinkles their bodies with her water, and that she should carry them to heaven.

Bhagiratha asks Ganga to sprinkle Sagara’s sons with her water and carry them to the region of heaven; the later request to Siva serves that same ancestral heavenly goal.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXI / SECTION CXII / SECTION CXIII / SECTION CXIV; lines 39546-39635 confidence: high

Lomasa identifies Kalinga and the Vaitarani, says the god of virtue performed rites there, describes the northern bank as saint-inhabited and suitable for rites, and compares the spot to a path to the gods.

The Vaitarani site is compared with the path to the gods, ablution with recitation lets mortals behold that path, and Yudhishthira reports seeing all regions after bathing.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXIX / SECTION CXX / SECTION CXXI / SECTION CXXII; lines 12340-12411 confidence: medium

Pandu states that he lacks procreative power, joins and raises his palms to propitiate Kunti, asks her to raise offspring through a high-ascetic Brahmana, and says this would let him go the way reserved for those blessed with children.

Pandu says that because of offspring raised through Kunti he may go the way reserved for those blessed with children.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLIV / SECTION CXLV / SECTION CXLVI / SECTION CXLVII; lines 42343-42385 confidence: high

Rama reigns for a long period, ascends to his own abode, and Apsaras and Gandharvas continually sing his deeds to delight Hanuman.

Rama ascends to his own abode, and Hanuman describes a path to heaven for celestials that mortals cannot pass.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX / SECTION CL; lines 42606-42653 confidence: medium

Vaisyas attain an excellent state through gifts, hospitality, and religious acts; Kshatriyas attain celestial regions through just protection and chastisement; just kings go where meritorious persons go.

The fragment links specific duties of Vaisyas, Kshatriyas, and just kings with excellent states, celestial regions, or the destination of meritorious persons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXV / SECTION CXVI / SECTION CXVII / SECTION CXVIII; lines 11921-12016 confidence: medium

Kindama curses Pandu: when Pandu approaches and unites with his wife under sexual desire, he will die and go to the world of spirits; that wife will follow him to the domains of the king of the dead.

Kindama says the wife united with Pandu at his death will follow him with affection and reverence to the domains of the king of the dead.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / SECTION CXXV; lines 12713-12788 confidence: medium

Kunti claims that, as the older wife, she should follow Pandu to the dead and asks Madri to rear the children. Madri asks permission to follow Pandu to Yama's region, saying Pandu approached her unsatisfied and that Kunti can raise Madri's sons.

Kunti says she should follow Pandu to the dead; Madri asks sanction to follow him to Yama's region, says her body should be burnt with his, and ascends his funeral pyre.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXV / SECTION CXXVI / SECTION CXXVII / SECTION CXXVIII; lines 40682-40737 confidence: high

After Somaka and the priest die, Somaka sees the priest being grilled in a terrible hell; the priest says this is the outcome of officiating in Somaka's sacrifice.

After death, the priest is seen in a terrible hell and explains that his suffering results from officiating in the sacrifice; Dharmaraja rules on the fruits of actions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXVI / SECTION CXXVII / SECTION CXXVIII / SECTION CXXIX; lines 40740-40801 confidence: medium

Plakshavatarana on the Yamuna is described as an excellent holy bathing-place and as an entrance to heaven; saints perform rites of the Saraswata king, use the sacrificial stake as pestle, and take the final holy plunge.

Lomasa says bathing allows one to behold all worlds and removes evil deeds; the Pandu son bathes and reports seeing all worlds; the Saraswati bath is said to free sins; Plakshavatarana is called an entrance to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXVII / SECTION CXXVIII / SECTION CXXIX / SECTION CXXX; lines 40804-40857 confidence: medium

Lomasa says mortals who die at a certain spot go to heaven; Daksha pronounced the blessing there while engaged in sacrifice; the Saraswati is introduced as a beautiful sacred river full of water.

The passage states that mortals who die at the spot go to heaven because of Daksha's blessing.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION IX / SECTION X / SECTION XI / SECTION XII; lines 23118-23202 confidence: high

Narada states that Rajasuya-performing kings, warriors who die without turning their backs, and persons who die after severe ascetic penances attain Indra's region or mansion and live in joy there.

Narada lists Rajasuya performance, battlefield death without retreat, and death after severe ascetic penance as routes to Indra's mansion or region; he also says Yudhishthira may go there with deceased ancestors if he performs the sacrifice.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LI / SECTION LII / SECTION LIII / SECTION LIV; lines 33962-34027 confidence: medium

Indra describes his desire-granting region as belonging to righteous Kshatriya rulers who die in battle, asks where the kings are, and Narada says they are going to Damayanti's Swayamvara because they desire her.

Indra states that righteous rulers who die by weapons in battle without fleeing have his everlasting desire-granting region.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXI / SECTION LXXII / SECTION LXXIII / SECTION LXXIV; lines 7811-7894 confidence: medium

"The wife is a man's half... the root of religion, profit, and desire... the root of salvation."

The wife is described as a man's half, friend, and root of religious and worldly aims, and as accompanying or following the husband to Yama's region, with marriage giving companionship in both worlds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXI / SECTION LXXII / SECTION LXXIII / SECTION LXXIV; lines 7811-7894 confidence: medium

The husband is said to enter the wife's womb and emerge as the son; the son rescues deceased ancestors from Put and gives access to worlds and lasting happiness through descendants.

The speech says the husband is born as the son, that the son rescues deceased ancestors from Put, and that descendants bring lasting happiness to ancestors.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIX / SECTION LXXX / SECTION LXXXI / SECTION LXXXII; lines 36234-36317 confidence: medium

Pushkara, Jamvu-marga, Tandulikasrama, and Agastya's lake are linked with vows, fasting, residence, worship of Pitris and gods, purification from sin, avoidance of hell, wish-fulfillment, and the fruits of horse-sacrifice or Agnishtoma.

The promised outcomes include ascent to the abode of Brahma, heaven, the region of Varuna, and the region of Vishnu.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIX / SECTION LXXX / SECTION LXXXI / SECTION LXXXII; lines 36318-36401 confidence: medium

Opening catalogue: bathing or drinking at tirthas such as Sindhuttama, Bhadratunga, Kumarika, Renuka, Panchananda, Yoni, Srikunda, and Vimala grants sin destruction, divine regions, sacrificial or gift merit, rebirth as a goddess's son, lunar brightness, and the sight of golden and silver fishes.

Bathing at particular tirthas is said to grant the regions of Brahma, Indra, Vasava, and the Nagas, along with high blessedness.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIX / SECTION LXXX / SECTION LXXXI / SECTION LXXXII; lines 36402-36425 confidence: high

Bathing and worshipping the gods and the Puris grants the merit of ten thousand kine and raises ancestors to higher regions.

Repeated statements link bathing or travel to sacred places with ritual merit, cleansing of sin, ascent to Brahma's region, and raising or delivering ancestors.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXX / SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII; lines 36430-36514 confidence: high

Pulastya says Kurukshetra frees creatures from sins; its dust leads a sinner to a blessed afterlife; it lies between the Saraswati and Drishadwati; divine and semi-divine beings visit Brahmakshetra.

Kurukshetra and its associated tirthas are presented as a sacred itinerary where sight, residence, mental intention, bathing, and other acts remove sin and lead to heaven, Brahma’s region, Vishnu’s abode, the Naga realm, or other rewards.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXX / SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII; lines 36515-36598 confidence: high

Vansamulaka, Kayasodhana, and Lokoddara are described: bathing raises one's race, purifies the body, and earns worlds; Lokoddara is where Vishnu formerly created the worlds.

The passage lays out a sequence of tirthas whose ritual use results in reaching the region of the Sun, the abode of Brahma, the region of the Pitris, heaven, or regions granted by Narada.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXX / SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII; lines 36599-36682 confidence: medium

At Phalakivana the gods performed long austerities; bathing and worship at Dhrishadwati, Sarvadeva, and Panikhata grant sacrificial merit, the merit of giving a thousand kine, and access to the region of the Rishis.

Several stations in the itinerary lead the pilgrim to regions or abodes of Rishis, the Sun, Vishnu, the Wind-god, heaven with immortals, and Soma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXX / SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII; lines 36714-36797 confidence: high

Ausanasa is attended by gods, Brahma, Rishis, and Kartikeya for Bhargava's good; Kapalamochana cleanses sin; Agni grants Agni's regions and raises one's race; Vishwamitra's tirtha grants Brahmana status; Brahmayoni grants Brahma's abode and sanctifies the race to the seventh generation.

Bathing is repeatedly linked with cleansing from sin and with reaching heaven, Brahma's abode, Vishnu's abode, or other divine regions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXX / SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII; lines 36798-36868 confidence: high

Swastipura grants the merit of giving a thousand kine by walking around it; Pavana requires oblations to Pitris and gods and grants Agnishtoma merit.

The passage maps a sequence of sacred places to ritual actions and stated rewards such as heaven, divine abodes, and sacrificial merit.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXX / SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII; lines 36798-36868 confidence: high

Ganga-hrada, Kupa, and Sthanuvata are named; Kupa contains thirty millions of tirthas, bathing grants heaven, and bathing at Ganga-hrada while adoring Maheswara grants Ganapatya status and rescues one's race.

The passage says that ritual acts lead to the regions or abodes of Indra, Brahma, Aditya, Soma, Saraswati, and heaven, and explicitly mentions ascending to Brahma's abode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV; lines 36871-36957 confidence: medium

Pulastya tells the king to proceed to Dharma's tirtha, where the god of justice practiced austerities and made the place sacred; bathing there sanctifies the family to the seventh generation.

The passage gives an ordered sequence of tirthas whose visits, baths, fasts, and offerings lead to heaven, virtuous regions, exalted state, or family deliverance.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV; lines 36958-37041 confidence: medium

The passage says that bathing or staying at Samudraka, Brahmavarta, Yamuna-prabhava, Darvisankramana, Sindhu-prabhava, and Vedi yields merit such as horse-sacrifice, rescue of one's race, heaven, Soma's region, worship in heaven, and abundant gold-giving merit.

The passage presents an ordered sequence of tirthas, each with specified ritual acts and resulting destinations or rewards such as heaven, Soma's region, Brahma's region, Saraswata regions, or the region of the Rishis.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV; lines 37126-37209 confidence: high

At Narayana's place, deities and sages adore Janardana; Vishnu is known as Salagrama; approaching Vishnu grants horse-sacrifice merit and Vishnu's region; a well contains the four seas and protects from misfortune; beholding Mahadeva and bathing at Jatismara grant radiance and former-life recollection.

The passage maps a sequence of sacred places to results including the regions of Vishnu, Mitra-Varuna, Manu, Brahma, Indra, and heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV / SECTION LXXXVI; lines 9178-9226 confidence: medium

Vaisampayana says Yayati installs his dear son on the throne, enters the woods as a hermit, lives with Brahmanas under vows on fruits and roots, and ascends to heaven.

The passage distinguishes Yayati's movement between Earth, heaven, the firmament, and the region of the celestials.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXIV / SECTION LXXXV / SECTION LXXXVI / SECTION LXXXVII; lines 9229-9271 confidence: medium

Vaisampayana says Yayati dwelt in heaven, was reverenced by gods, Sadhyas, Maruts, and Vasus, and went from the celestial abode to the region of Brahman.

Yayati is described as dwelling in heaven, the home of celestials, and moving to the region of Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXIX / SECTION XC / SECTION XCI / SECTION XCII; lines 9585-9671 confidence: high

Yayati says, “Fallen from heaven upon the loss of all my religious merits, I am doomed to enter the Earth-hell,” and adds that the regents command him and Indra gave a boon that he fall among the wise and virtuous.

Yayati says he has fallen from heaven after losing religious merit and is doomed to enter Earth-hell, while other heavenly or firmament worlds are described as fruits of merit.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXV / SECTION LXXXVI / SECTION LXXXVII / SECTION LXXXVIII; lines 37629-37696 confidence: medium

A pure image of Mahadeva, created and bestowed by the trident-bearing god, is said to bring a mortal who beholds it to Siva's region; Payoshni is declared superior in merit to other tirthas.

Beholding Mahadeva's image is said to lead a mortal to Siva's region; divine penances are linked to salvation; austerities on Ujjayanta lead to being regarded in heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXV / SECTION LXXXVI / SECTION LXXXVII / SECTION LXXXVIII; lines 9274-9318 confidence: medium

Yayati asks to fall among the virtuous and honest if he must fall from heaven; Indra replies that he will fall among the virtuous and wise, gain renown, and should not again disregard superiors or equals.

Yayati asks to fall among the virtuous and honest, Indra grants a fall among the virtuous and wise, and Ashtaka later identifies the surrounding company as virtuous and wise.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXVI / SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX; lines 37699-37740 confidence: medium

Dhaumya begins describing western sacred spots in Anartta that produce merit and identifies the westward-flowing Narmada, adorned with Priyangu, mango, and canes.

Dhaumya lays out a sequence of sacred western rivers, tanks, mountains, woods, and asylums that produce merit, culminating in the claim that intending pilgrimage to Pushkara purges sin and brings heavenly rejoicing.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXVI / SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX; lines 9321-9402 confidence: high

Ashtaka asks Yayati to describe the regions he has visited and how long he stayed; Yayati says he ruled Earth, left it, acquired high regions by merit, and reached Indra's beautiful thousand-gated abode after a thousand years.

Yayati recounts leaving Earth, gaining high regions by religious merit, dwelling in successive regions for long periods, and reaching the abodes or regions associated with Indra, the Creator, Vishnu, and Nandana.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXVI / SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX; lines 9321-9402 confidence: medium

Yayati identifies himself as son of Nahusha and father of Puru, says he is falling after being cast off from celestial, Siddha, and Rishi regions because his righteousness diminished, and explains his conduct by age and reverence rules.

Yayati says he has been cast off from celestial regions because his righteousness diminished, and celestial voices later state that he is falling with his religious merits destroyed.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX / SECTION XC; lines 9405-9489 confidence: high

Yayati says that after bodily dissolution man re-enters the mother's womb according to acts, takes visible form, reappears in the world, and that this is Bhauma or Earth-hell.

The passage lays out heaven, fall, Earth-hell, womb-entry, rebirth, and superior or inferior forms according to acts.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX / SECTION XC; lines 9405-9489 confidence: low

Ashtaka asks how men attain superior regions from which there is no return to earthly life, and whether this is by asceticism or knowledge.

Ashtaka asks how men attain superior regions from which there is no return and whether asceticism or knowledge is the means.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX / SECTION XC; lines 9491-9509 confidence: medium

Yayati says the wise teach that there are seven gates into Heaven: asceticism, benevolence, tranquillity of mind, self-command, modesty, simplicity, and kindness to all creatures.

The passage explicitly names seven gates through which admission into Heaven may be gained and identifies each gate with a virtue.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION V / SECTION VI / SECTION VII / SECTION VIII; lines 22754-22836 confidence: high

The mansion lacks grief, weakness of age, hunger, thirst, disagreeable things, and evil feelings; it contains desired objects, foods, drinks, fragrant wreaths, wish-yielding fruit trees, and sweet hot and cold waters.

The passage maps Yama's Sabha as a supernatural realm of the king of the Pitris, populated by dead kings, ancestors, sages, ascetics, sinners, and virtuous beings, with its own conditions and amenities.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XC / SECTION XCI / SECTION XCII / SECTION XCIII; lines 9674-9775 confidence: medium

Vasumat asks about worlds earned through religious merit; Yayati says there are many; Vasumat offers them to Yayati and proposes purchase for a straw; Yayati refuses unfair buying and selling.

The dialogue repeatedly asks what worlds in heaven or the firmament are available as fruits of religious merit, and the cars are said to carry the group to regions of bliss.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XL / SECTION XLI / SECTION XLII / SECTION XLIII; lines 33109-33184 confidence: medium

The region is said to be visible only to those with ascetic austerities, fire libations, sacrifices, vows, Vedic knowledge, sacred bathing, gifts, and virtue; it excludes battle-fleeing persons and various ritual, ethical, and moral offenders.

Indra's region is described as visible only to the virtuous and to those with ascetic, sacrificial, Vedic, and purity qualifications, while excluded from offenders and wicked persons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLII / SECTION XLIII / SECTION XLIV / SECTION XLV; lines 4863-4936 confidence: high

He sees his ancestral spirits hanging head-down in a hole by a virana-root cord with one thread whole, while a large rat gnaws that thread; the Pitris are hungry, emaciated, pitiable, and desire salvation.

The Pitris are hanging head-down in a hole, say they have fallen from a sacred region, and describe descent into unholy hell if the remaining root is cut.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXVI / SECTION XXVII / SECTION XXVIII / SECTION XXIX; lines 31581-31615 confidence: medium

The speech asks how forgiveness can be abandoned when Brahma, truth, wisdom, and the worlds are established in it; the wise forgiver attains Brahma, gains this world and the other world, and those conquering wrath by forgiveness obtain higher regions; forgiveness is called the highest virtue.

Those who conquer wrath by forgiveness are said to obtain higher regions, while forgiving persons gain the other world and blessedness hereafter.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXVIII / SECTION XXIX / SECTION XXX / SECTION XXXI; lines 31716-31801 confidence: high

“religion is the only raft for those desirous of going to heaven, like a ship to merchants desirous of crossing the ocean.”

Religion is compared to a raft or ship by which those desiring heaven cross an ocean-like barrier.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXX / SECTION XXXI / SECTION XXXII / SECTION XXXIII; lines 31961-32045 confidence: low

Bhimasena says the Dhritarashtras view forgiveness as incompetence; he says death in fair fight would bring regions of bliss in the other world, while victory would gain the earth.

Bhimasena states that dying in fair fight without turning back would lead to regions of bliss in the other world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXIX / SECTION XL / SECTION XLI / SECTION XLII; lines 33055-33106 confidence: medium

The heavenly region has no sun, moon, or fire but shines by ascetic merit; regions seen from earth as stars appear as large brilliant places containing royal sages, battle-slain heroes, ascetics, Gandharvas, Guhyakas, Rishis, and Apsaras.

Arjuna observes successive luminous regions populated by royal sages, battle-slain heroes, ascetics, and other heavenly beings; Matali identifies these as virtuous persons seen as stars from earth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXVI / SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX; lines 25456-25494 confidence: medium

Bhishma says Sisupala desires to take the kings with him through the soul of the universe to the regions of Yama; he says Vishnu wants to take back the energy in Sisupala and that Sisupala's and the monarchs' intelligence has become perverse.

Sisupala is said to be taking the kings with him to the regions of Yama through the agency of the soul of the universe.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 THE MAHABHARATA / ADI PARVA / SECTION I / SECTION II; lines 1607-1692 confidence: medium

Asramvasika Parva is summarized as Dhritarashtra’s abdication and journey to the woods with Gandhari and Vidura, Pritha’s following them, Vyasa-enabled meeting with spirits returned from the other world, and Dhritarashtra and Gandhari attaining the highest fruit.

Vyasa enables Dhritarashtra to meet spirits of his slain children, grandchildren, and other princes returned from the other world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 THE MAHABHARATA / ADI PARVA / SECTION I / SECTION II; lines 1694-1757 confidence: high

After ascending, Yudhishthira feels pain; a messenger shows hell by deception; he hears his brothers in Yama's region; Dharma and Indra show the sinners' region.

Yudhishthira ascends to heaven, sees hell, hears brothers in Yama's region, sees the region for sinners, and then reaches the region merited by his acts.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 THE MAHABHARATA / ADI PARVA / SECTION I / SECTION II; lines 1694-1757 confidence: medium

Yudhishthira leaves the human body "by a plunge in the celestial Ganges" and attains the region merited by his acts.

Yudhishthira leaves the human body by plunging in the celestial Ganges before attaining his merited region.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 THE MAHABHARATA / ADI PARVA / SECTION I / SECTION II; lines 1694-1757 confidence: medium

"virtue is the one only friend" in the other world; the Bharata is said to destroy sin, produce good, and remove the need for a Pushkara bath when heard.

Sauti states that virtue is the only friend of one who has gone to the other world and contrasts it with wealth and wives as lasting possessions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 BHISHMA PARVA / SECTION I / SECTION II / SECTION III; lines 23123-23197 confidence: medium

Dhritarashtra says the events are ordained, predicts great slaughter, and says kings dying according to Kshatriya duty will attain heroic regions, happiness, fame, and bliss.

Dhritarashtra says kings who die in battle while observing Kshatriya duty attain regions reserved for heroes, happiness, fame, and bliss in the next world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 BOOK 7 / DRONA PARVA / SECTION I / SECTION II; lines 38227-38308 confidence: high

Karna vows to send the Pandavas to Yama's abode by arrows or die on the field; he describes the Pandava-allied force as formidable and like the jaws of Death.

Karna repeatedly frames battle death as proceeding to Yama's abode, the regions reserved for heroes, or along Bhishma's track.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 DRONA PARVA / SECTION I / SECTION II / SECTION III; lines 38327-38387 confidence: medium

Karna laments that virtuous Bhishma lies slain, says no one else among the Kurus equals him in treasury, counsel, arraying troops, and weapons, and says he protected the Kurus and proceeds to the region of the Pitris.

Karna says Bhishma, after slaying many warriors, proceeds to the region of the Pitris.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CC / SECTION CCI / SECTION CCII / SECTION CCIII; lines 59940-59953 confidence: medium

"Having battled fiercely for five days... the Brahmana (Drona) endued with great strength, fell and repaired to the region of Brahma."

Drona falls after battle and is said to go to the region of Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CI / SECTION CII / SECTION CIII / SECTION CIV; lines 33616-33701 confidence: high

“there flowed a terrible river of bloody current”; bows, hair, broken cars, arrows, steeds, severed heads, elephants, armor, banners, and mortals form parts of this river.

The carnage becomes a river of blood, swells Yama’s kingdom, is crossed by warriors, and is compared to Vaitarani bearing departed spirits.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CI / SECTION CII / SECTION CIII / SECTION CIV; lines 33616-33701 confidence: high

The five sons of Draupadi, the five Kaikeya brothers, Satyaki, and Yudhishthira rush to protect the Panchalas; the king’s warriors rush to protect Bhishma; the general engagement sends combatants to Yama’s abode or the other world.

The general engagement dispatches warriors to Yama’s abode or the other world, and the river image leads toward the King of the Dead.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CII / SECTION CIII / SECTION CIV / SECTION CV; lines 33720-33795 confidence: medium

Sanjaya says Arjuna sends the Kshatriyas following Susarman to the abode of the King of the Dead with whetted shafts; Susarman pierces Partha and Vasudeva, and Arjuna dispatches Susarman's troops to Yama's abode.

The passage states that Arjuna sends Susarman's followers and troops to the abode of the King of the Dead or Yama's abode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLII / SECTION CLIII / SECTION CLIV / SECTION CLV; lines 53801-53859 confidence: medium

"Drona's son caused a bloody river" whose blood formed its water, and "Yama's abode, was the ocean towards which it flowed."

The battlefield is figured as a bloody river, and Yama's abode is named as the ocean toward which it flows; slain warriors are also dispatched to Yama's abode or Sakra's region.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLIII / SECTION CLIV / SECTION CLV / SECTION CLVI; lines 53919-53966 confidence: low

Yudhishthira destroys ranks with shafts, dispatches named peoples to the regions or domains of Yama, and makes the earth miry with flesh and blood.

The passage repeatedly describes Yudhishthira's slain opponents as dispatched to the regions or domains of Yama.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLIX / SECTION CLX / SECTION CLXI / SECTION CLXII; lines 54669-54746 confidence: medium

Awakened by sky-reaching light, gods, Gandharvas, Yakshas, Rishis, Apsaras, and spirits of slain warriors about to enter celestial regions come there; "the field of battle looked like a second heaven."

The spirits of slain warriors are described as being about to enter celestial regions while present at the illuminated battlefield.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLVI / SECTION CLVII / SECTION CLVIII / SECTION CLIX; lines 54353-54438 confidence: medium

Aswatthaman, pierced and enraged like a trodden snake, threatens to send Dhrishtadyumna to Yama's abode and covers him from every side with clouds of arrows.

Aswatthaman threatens to send Dhrishtadyumna to Yama's abode, and Dhrishtadyumna threatens to send Aswatthaman to the region of Spirits.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXVIII / SECTION CLXIX / SECTION CLXX / SECTION CLXXI; lines 55602-55620 confidence: medium

"a terrible river, having blood for its current, began to flow"

The slaughter produces a terrible blood-river that carries away warriors and animals and is explicitly likened to the Vaitarani flowing toward Yama's domains.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXX / SECTION CLXXXI / SECTION CLXXXII / SECTION CLXXXIII; lines 56902-56944 confidence: medium

Dhritarashtra says they are destroyed by destiny, their own understanding, and Kesava; Vasava's dart is lost after slaughtering Ghatotkacha, and Karna, his sons, and other kings have entered the abode of Yama.

Dhritarashtra says Karna, his sons, and other kings have already entered the abode of Yama.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII; lines 57393-57478 confidence: medium

In a dreadful general engagement with swords, scimitars, lances, and battle-axes, the combatants create a river toward the regions of the dead, with blood for current, weapons as fish, flesh as mire, wails as roar, and banners and cloth as froth.

The combatants are said to create a river running toward the regions of the dead, and those encountering Drona and Arjuna proceed to the abode of Yama.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXXVI / SECTION CLXXXVII / SECTION CLXXXVIII / SECTION CXC; lines 57692-57770 confidence: high

Satyaki replies that Kshatriyas must fight even preceptors, tells Duryodhana to slay him so he may enter the region of the righteous, and advances fearlessly.

Satyaki says being slain by Duryodhana will let him enter the region of the righteous, and Yudhishthira says warriors slain in battle become equals of celestials and win blessed regions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CV / SECTION CVI / SECTION CVII / SECTION CVIII; lines 15594-15635 confidence: medium

The eastern quarter is described as the place where Surya first rises, the Sadhyas perform austerities, universal Intelligence first springs, Dharma and his two eyes are stationed, clarified butter from sacrifice flows, and the quarter is the gate of Day and Time.

The east is described as the gate of Day and Time, the gate of the three worlds, and the path of heaven and felicity.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CVI / SECTION CVII / SECTION CVIII / SECTION CIX; lines 34298-34350 confidence: medium

The battle begins, both sides strike one another, and the slaughter is described as increasing the population of Yama's kingdom.

Battle deaths are described as increasing the population of Yama's kingdom and as warriors going to the other world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXC / SECTION CXCI / SECTION CXCII / SECTION CXCIII; lines 58117-58201 confidence: high

Spectators cry woe and reproach; Drona remains tranquil, fixes his heart on Vishnu, thinks on Om, and is said to repair to heaven.

Drona's death is narrated as a yogic passage upward to heaven, Brahman's region, the sky, and the stellar path.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCVIII / SECTION CXCIX / SECTION CC / SECTION CCI; lines 59533-59586 confidence: low

After five days of fighting and immense carnage, Drona, a Brahman well-versed in the Vedas, repairs to the region of Brahma.

After battle and carnage, Drona is said to repair to the region of Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXII / SECTION CXIII / SECTION CXIV / SECTION CXV; lines 34927-35012 confidence: low

Arjuna's prowess causes slaughter; several opponents remain in battle; Arjuna and Bhima rout the Kaurava host; Partha checks masses of arrows and sends car-warriors to Yama's abode.

Partha is said to send enemy car-warriors to Yama's abode after checking their arrow showers.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXIX / SECTION CXX / SECTION CXXI / SECTION CXXII; lines 35869-35945 confidence: medium

Bhishma says he will lie on the bed until the Sun turns to the northern solstice, will yield life when the Sun proceeds toward the direction of Vaisravana, asks for a ditch, says he will adore the Sun, and urges the kings to cease fighting.

Bhishma says he will remain on the arrow bed until the Sun turns to the northern solstice and will yield up his life when the Sun proceeds in that direction.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXL / SECTION CXLI / SECTION CXLII / SECTION CXLIII; lines 18231-18278 confidence: high

Bhishma, Drona, Karna, and Dhritarashtra's son proceed on a camel-drawn vehicle toward the quarter ruled by Agastya; Karna says this means they will go to Yama's abode.

The vision's movement toward Agastya's quarter is interpreted as proceeding to Yama's abode, and Karna says that if they do not survive they will meet in heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXLII / SECTION CXLIII / SECTION CXLIV / SECTION CXLV; lines 52158-52243 confidence: medium

Dhananjaya causes “a fierce and terrible river” resembling Vaitarani; marrow and fat are its mire, blood its current, limbs and bones fill it, hair forms moss and weeds, and heads and arms form shore-stones.

Dhananjaya causes a terrible river resembling Vaitarani, with blood as current, bodily matter as mire, limbs and bones within it, corpses floating, and ghosts and Pisachas present.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXLIX / SECTION CL / SECTION CLI / SECTION CLII; lines 53166-53240 confidence: high

“Resolved to go to the other world, the Panchalas and the Kauravas fought with one another for admission into the swelling domains of Yama”; warriors are also described as dispatched to “Yama's abode.”

The passage repeatedly frames death in battle as going to the other world, seeking admission into Yama's domains, and being dispatched to Yama's abode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 52912-52988 confidence: medium

Suyodhana says Savyasachin has slain seven Akshauhinis and sent Jayadratha to Yama's abode; he asks how to be freed from the debt owed to allies who have gone to Yama's abode.

The passage repeatedly says slain allies and Jayadratha have gone to Yama's abode or to regions where the dead allies have gone.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXVI / SECTION CXVII / SECTION CXVIII / SECTION CXIX; lines 35419-35455 confidence: high

Sanjaya says both armies' unretreating heroes are arrayed and set their hearts on the region of Brahma.

Combatants set their hearts on the region of Brahma, the king's sons desire to lay down their lives and make heaven their goal, and the Pandavas are eager to win the highest heavens.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXVII / SECTION CXVIII / SECTION CXIX / SECTION CXX; lines 16243-16291 confidence: medium

Yayati submits to Time after many thousands of years; the progeny of Puru and Yadu multiply; Yayati is respected in this and the other world and enjoys heaven for many thousands of years.

Yayati submits to Time and then dwells in heaven, where he enjoys the highest fruits of those regions for many thousands of years.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXVII / SECTION CXVIII / SECTION CXIX / SECTION CXX; lines 35699-35783 confidence: high

Bhishma falls like an uprooted standard; his arrow-pierced body does not touch the ground. A divine nature comes over him, clouds pour a cool shower, the Earth trembles, and he sees the Sun is in the southern solstice and does not let his senses depart.

Bhishma refuses to yield his life while the Sun is in the southern solstice and vows to wait for the northern solstice before proceeding to his ancient abode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXX / SECTION CXXI / SECTION CXXII / SECTION CXXIII; lines 16414-16474 confidence: high

The Grandsire says Yayati had earned virtue and an eternal region by earthly deeds, destroyed that acquisition by vanity, was hurled from heaven when the denizens could not recognize him, and was restored by his daughter's sons.

The passage explicitly describes Yayati as hurled from heaven through vanity and later restored, and calls the episode his fall and re-ascension.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXI / SECTION CXXII / SECTION CXXIII / SECTION CXXIV; lines 49706-49745 confidence: medium

After the ruler of the Chedis is slain, his son tries to bear his father's burden, and Drona kills him with shafts, sending him to the abode of Yama.

Drona kills Dhrishtaketu's son and the passage says he despatches him to the abode of Yama.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / FOOTNOTES; lines 36440-36566 confidence: high

“A Kshatriya falling bravely in fight at once goes to the highest regions of bliss.”

The notes explicitly state that a Kshatriya falling bravely in battle immediately reaches the highest bliss and that fallen Kurukshetra warriors ascend to heaven without even the usual delay.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / FOOTNOTES; lines 36440-36566 confidence: high

The note explains the Moon approaching the Pitri region: fallen warriors first go to the Pitris, then the lunar region for celestial bodies, then heaven; at Kurukshetra even this delay is removed because Soma approaches the Pitri region so they may receive celestial bodies very soon.

The passage describes a route from death to the Pitri region, then to the lunar region for celestial bodies, and then to heaven; Soma’s approach shortens this route for the fallen warriors.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / FOOTNOTES; lines 36440-36566 confidence: medium

The note explains the Moon approaching the Pitri region: fallen warriors first go to the Pitris, then the lunar region for celestial bodies, then heaven; at Kurukshetra even this delay is removed because Soma approaches the Pitri region so they may receive celestial bodies very soon.

The fallen warriors are said to obtain celestial or resplendent bodies before ascending to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / FOOTNOTES; lines 37611-37760 confidence: medium

"The Vaitarani is the fabulous river that separate this world from the next."

The Vaitarani is explicitly described as a fabulous river separating this world from the next.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / FOOTNOTES; lines 37906-38038 confidence: medium

The phrase about setting hearts upon the region of Brahma is glossed as fighting on in order to win the highest heaven by bravery or death in battle.

The note glosses warriors' resolve as an aim to win the highest heaven by bravery or death in battle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXIII / SECTION CXXIV / SECTION CXXV / SECTION CXXVI; lines 50060-50087 confidence: medium

"despatched ... to the abode of Yama"

Vinda, Anuvinda, and Suvarman are described as being sent by Bhima's shafts to the abode of Yama.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXIV / SECTION CXXV / SECTION CXXVI / SECTION CXXVII; lines 16746-16802 confidence: medium

"that will lead us to heaven"; Kshatriyas should lie on the battlefield on "a bed of arrows."

Duryodhana states that Kshatriyas cut down in battle while observing their order's practices will go to heaven, and describes the bed of arrows as a proper martial end.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXXIX / SECTION CXL / SECTION CXLI / SECTION CXLII; lines 51766-51855 confidence: medium

Bhurisravas, bearing a sacrificial-stake banner, abandons Yuyudhana, desires death by the vow of Praya, spreads a bed of arrows, fixes attention on sun and moon, thinks of Upanishadic mantras, practices Yoga, and becomes silent.

Bhurisravas deliberately enters Praya, uses yogic concentration and sacred recollection, and is directed toward named postmortem regions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXXIX / SECTION CXL / SECTION CXLI / SECTION CXLII; lines 51766-51855 confidence: medium

Bhurisravas, bearing a sacrificial-stake banner, abandons Yuyudhana, desires death by the vow of Praya, spreads a bed of arrows, fixes attention on sun and moon, thinks of Upanishadic mantras, practices Yoga, and becomes silent.

Bhurisravas is described as distinguished by righteous deeds and as one who performed sacrifices and Agnihotras; Arjuna and Vasudeva promise him righteous or pure blazing regions and Garuda transport.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL / SECTION CXLI; lines 51526-51609 confidence: medium

Bhurisravas says he has long desired this encounter, threatens Satyaki with death, compares the duel to Sakra and Vali, and says Satyaki will go to Yama's abode like Indrajit slain by Lakshmana.

Bhurisravas threatens that Satyaki will proceed to Yama's abode, and the narration says both warriors desire the highest region or region of Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LII / SECTION LIII / SECTION LIV / SECTION LV; lines 11722-11805 confidence: medium

Duryodhana says none equals him in mace combat, that he trained under Sankarshana, and that one blow of his mace will kill Bhima and send him to Yama's abode.

Duryodhana repeatedly frames the killing of Bhima or Arjuna as sending them to Yama's abode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LIX / SECTION LX / SECTION LXI / SECTION LXII; lines 4758-4814 confidence: medium

Arjuna creates a “dreadful river of blood,” compared to “the river of death that is created by Time at the end of the Yuga,” with hair as floating moss or straw, bows and arrows as boats, flesh and juices as mire, and armor and turbans floating.

Arjuna creates a river of blood compared to a river of death at the end of the Yuga, and the river is repeatedly described as incapable of being crossed.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LVI / SECTION LVII / SECTION LVIII / SECTION LIX; lines 28777-28861 confidence: medium

“a dreadful river of blood began to flow,” with flesh and dead elephants as rocks, running toward “the ocean represented by the next world.”

The passage explicitly imagines the battlefield blood as a river flowing toward an ocean identified with the next world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LVI / SECTION LVII / SECTION LVIII / SECTION LIX; lines 29030-29113 confidence: medium

Arjuna's shafts cause an awful river on the battlefield: blood is its water, fat its froth, slain elephants and steeds its banks, entrails, marrow, and flesh its mire, and bodies, heads, armor, scavengers, and Rakshasas fill its course; the living see it look like the great Vaitarani.

The passage describes a battlefield river made of blood, fat, bodies, entrails, marrow, flesh, heads, armor, and scavengers, and says it looked like the great Vaitarani.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LVIII / SECTION LIX / SECTION LX / SECTION LXI; lines 4651-4724 confidence: medium

Arjuna says he will cause "a dreadful river (of death)" to flow, with blood for waters, and describes extirpating a Kuru forest of limbs, heads, backs, and arms.

Arjuna imagines causing a dreadful death-river to flow toward the other world, with battlefield bodies, vehicles, and animals forming river features.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXIX / SECTION LXX / SECTION LXXI / SECTION LXXII; lines 44021-44104 confidence: medium

Arjuna says Yama's abode, the goal of righteous persons, is made beautiful by Abhimanyu's splendour, and that Yama, Varuna, Satakratu, and Kuvera are receiving him as a favourite guest.

Arjuna asks whether Abhimanyu ascended to heaven after battle and imagines Yama and other gods receiving him as a favourite guest.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXVIII / SECTION LXIX / SECTION LXX / SECTION LXXI; lines 43905-43978 confidence: medium

Srinjaya performs many meritorious sacrifices with gifts; Vyasa states that Srinjaya's son had not fulfilled life's purposes, having no sacrifice, children, bravery, or battle-death, so he could be restored to life.

Vyasa states that Srinjaya's son could be brought back because he had not performed sacrifice, had no children, lacked bravery, and had not died in battle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXVIII / SECTION LXIX / SECTION LXX / SECTION LXXI; lines 43905-43978 confidence: high

Abhimanyu is described as brave and heroic, having destroyed many foes and fallen in battle; he is said to have obtained regions attainable by discipline, knowledge, scripture, and sacrifice.

Abhimanyu is said to have died in battle after killing many foes and to have attained heaven, inaccessible regions, an eternal goal, and a lunar-essence body; therefore he is not easily brought back to earth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXX / SECTION LXXI / SECTION LXXII / SECTION LXXIII; lines 44223-44290 confidence: medium

Arjuna says that if he does not slay Jayadratha, he will attain the regions or ends of numerous sinners, including killers of parents, violators of teachers' beds, betrayers of trust, those who insult Brahmanas, those who misuse water or fire, liars, cheats, drunkards, ingrates, and others.

Arjuna invokes regions and miserable ends associated with many transgressions as the fate he will accept if he fails.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXI / SECTION LXXII / SECTION LXXIII / SECTION LXXIV; lines 44293-44375 confidence: medium

Drona tells Jayadratha that Vedic study, fire libations, sacrifices, Kshatriya duty, mortality, Time, deeds, and heavenly regions mean death need not be feared.

Drona says a heroic Kshatriya who observes duty can acquire excellent heavenly regions and that all go to the other world carrying deeds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXIV / SECTION LXXV / SECTION LXXVI / SECTION LXXVII; lines 44514-44576 confidence: high

Vasudeva tells Subhadra not to grieve, says all creatures have one end ordained by Time, and presents her son's death as fitting for a proud Kshatriya hero.

Vasudeva says Subhadra's son died according to Kshatriya custom, sent foes to Yama, attained eternal regions for the righteous, and went to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXV / SECTION LXXVI / SECTION LXXVII / SECTION LXXVIII; lines 44579-44662 confidence: medium

She prays that Abhimanyu attain the end of sacrificers, purified Brahmanas, practitioners of Brahmacharya, sacred bathers, grateful and charitable people, those serving preceptors, and those giving sacrificial presents.

Subhadra prays that Abhimanyu attain the end granted to sacrificers, Brahmanas, ascetics, sacred bathers, donors, virtuous persons, and brave warriors fallen in battle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX / SECTION LXXX; lines 31024-31069 confidence: medium

Warriors in decorated chariots enter the hostile army like lions; a fierce sunset battle entangles cars and elephants, strews thousands on the field, and is said to increase Yama's kingdom.

The battle is said to increase the population of Yama's kingdom, and Bhishma is said to dispatch Panchala combatants to Yama's domains.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXX / SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII; lines 45087-45147 confidence: medium

Krishna says he will help Arjuna consume Dhritarashtra's son's troops like a swelling conflagration; Arjuna will kill Jayadratha, slayer of Subhadra's son, and scavengers will feed on his flesh.

Krishna foretells that Jayadratha will be sent to the road from which no traveller returns and will repair to Yama's capital after being slain.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV; lines 31374-31429 confidence: medium

Sanjaya says rulers of Earth fight while seeking the regions of the righteous, with heaven as their aim.

Sanjaya says rulers fight daily with heaven and the regions of the righteous as their aim.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXIX / SECTION XC / SECTION XCI / SECTION XCII; lines 46055-46121 confidence: medium

Scavenging birds and wolves drink blood; Arjuna is said to cause a fierce river of blood, composed of battlefield bodies and weapons, flowing toward the region of Yama.

The passage explicitly imagines the battlefield slaughter as a blood river and says that it flows toward the region of Yama.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX / SECTION XC; lines 32033-32116 confidence: medium

Dhritarashtra says his sons are slain day after day, attributes their defeats to evil destiny and fate, recalls Duryodhana ignoring admonitions from himself, Bhishma, Vidura, and Gandhari, and says Bhima sends his sons to Yama’s abode.

Bhima is said to send Dhritarashtra’s sons to Yama’s abode, Drona seeks to send foes to Yama, and the battle swells Yama’s kingdom.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION VIII / SECTION IX / SECTION X / SECTION XI; lines 39025-39110 confidence: medium

Krishna entered the sea, defeated Varuna in the watery depths, slew the Danava Panchajanya in Patala, and obtained the celestial conch Panchajanya.

Krishna enters the sea, defeats Varuna in watery depths, and slays Panchajanya in the depths of Patala.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCIV / SECTION XCV / SECTION XCVI / SECTION XCVII; lines 32939-33022 confidence: medium

Ganga's son, Bhagadatta, and Gautama resist Arjuna; Arjuna baffles their weapons and sends many heroes to the abode of Death; Abhimanyu deprives Amvashta of his car.

The passage twice describes warriors being sent to the abode of Death or Yama after being killed in battle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCVI / SECTION XCVII / SECTION XCVIII / SECTION XCIX; lines 33118-33175 confidence: medium

Bhishma tells Duryodhana to fight the Pandavas and Srinjayas himself, vows to slay the Somakas and Panchalas while avoiding Sikhandin, and says that if slain he will go to Yama's abode.

Bhishma says that if slain in battle he will go to Yama's abode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 39280-39334 confidence: medium

The river is said to be crossed by the energetic but not the timid, to be haunted by Kankas and vultures, and to carry slain warriors and creatures to Yama and the Pitris.

The river is said to carry slain warriors and creatures to the abode of Yama and the region of the Pitris.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 39653-39689 confidence: medium

Arjuna arrives rapidly with his car’s rattle, causes carnage figured as a blood-river with cars, bodies, bones, arrows, lances, and other weapons, routes the Kurus, and crosses that river.

Arjuna’s carnage is described as a river of blood, filled with bodies, bones, cars, arrows, and weapons, bearing creatures toward the realm of departed spirits.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 24369-24452 confidence: high

Bhishma tells the Kshatriyas: “this broad door is open to you for entering heaven” and urges them to go through it “to the region of Sakra and Brahman.”

Bhishma explicitly frames the warriors' battle as a broad door and eternal path leading to heaven and to the regions of Sakra and Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XL / SECTION XLI / SECTION XLII / SECTION XLIII; lines 42255-42324 confidence: medium

Princes friendly to Salya's son surround Abhimanyu and shower arrows on him; Duryodhana rejoices and regards Abhimanyu as already a guest of Yama's abode; Abhimanyu, his standard, and car become covered with shafts.

Duryodhana thinks Abhimanyu is bound for Yama's abode, and slain warriors are said to attain the other world as their bodies fall.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLI / SECTION XLII / SECTION XLIII / SECTION XLIV; lines 42327-42396 confidence: medium

Lakshmana strikes Abhimanyu's arms and chest; Abhimanyu says Lakshmana will soon go to the other world and Yama's abode, then cuts off Lakshmana's adorned head with a broad-headed arrow likened to a snake.

Before killing Lakshmana, Abhimanyu says Lakshmana will soon go to the other world and that he will dispatch him to Yama's abode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLIX / SECTION L / SECTION LI / SECTION LII; lines 43021-43085 confidence: high

Narada tells Akampana not to grieve because his son is in heaven and heroes' regions; death is ordained by the Creator, Brahma, and the Supreme God, creatures are destroyed at their hour, and Death does not kill anyone with her bludgeon.

Akampana's son is said to enjoy heavenly hero-regions, and Abhimanyu is said to attain heaven after dying in battle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 42657-42709 confidence: high

"An awful river, difficult to cross, like the Vaitarani itself" is formed; its waters are blood, cars are rafts, elephants rocks, human heads stones, flesh mire, and weapons garlands.

The passage explicitly calls the battlefield river difficult to cross, compares it to Vaitarani, and says it carries living creatures to the regions of the dead while the field enhances Yama's domain.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLVI / SECTION XLVII / SECTION XLVIII / SECTION XLIX; lines 42712-42761 confidence: medium

Abhimanyu is said to have crossed the 'vast sea of Drona's army' and become 'a guest of Yama's abode' after encountering the son of Duhsasana.

Yudhishthira says Abhimanyu became a guest of Yama's abode after encountering Duhsasana's son.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLVIII / SECTION XLIX / SECTION L / SECTION LI; lines 11475-11524 confidence: medium

Warriors are described as seeking an ancient track leading to heaven, laying down lives for fame, and Kshatriya battle-death is called good and meritorious.

The bowmen are described as treading an ancient track leading up to heaven, and Kshatriya death in battle is called good and meritorious.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XV / SECTION XVI / SECTION XVII / SECTION XVIII; lines 39810-39871 confidence: medium

Arjuna tells Krishna/Devaki's son that the Trigarta brothers are about to perish, or are joyful because they will obtain excellent regions unattainable by cowards.

Arjuna says the Trigarta brothers may be joyful because, by dying in battle rather than acting as cowards, they will obtain excellent regions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XVIII / SECTION XIX / SECTION XX / SECTION XXI; lines 40198-40254 confidence: medium

The battlefield is described as a river whose pebbles, boats, moss, waves, currents, snakes, stones, fishes, rafts, foam, reptiles, mire, crocodiles, trees, sharks, and obstructions are made from bones, armor, hair, arrows, bows, arms, heads, thighs, maces, headgear, entrails, blood, flesh, elephants, standards, horse-soldiers, elephant-warriors, and dead bodies.

The passage describes the battlefield as a river made from corpses, weapons, blood, and animals, bearing heroes to the other world and running toward Yama’s abode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XVIII / SECTION XIX / SECTION XX / SECTION XXI; lines 40198-40254 confidence: medium

The battlefield is described as a river whose pebbles, boats, moss, waves, currents, snakes, stones, fishes, rafts, foam, reptiles, mire, crocodiles, trees, sharks, and obstructions are made from bones, armor, hair, arrows, bows, arms, heads, thighs, maces, headgear, entrails, blood, flesh, elephants, standards, horse-soldiers, elephant-warriors, and dead bodies.

The river of battle is described as fierce, clogged with bodies, extremely difficult to cross, and carrying warriors toward the other world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XX / SECTION XXI / SECTION XXII / SECTION XXIII; lines 40530-40613 confidence: medium

Vivinsati resists Sutasoma, who pierces him; Bhimaratha sends Salwa with his steeds and charioteer to Yama's abode; Chitrasena's son opposes Srutakarman.

Bhimaratha's killing of Salwa is expressed as sending Salwa, his steeds, and charioteer to Yama's abode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25549-25587 confidence: high

Krishna says no ruin exists here or hereafter for one who does good, and that the fallen devotee attains regions for those who perform meritorious acts and lives there for many years.

A fallen devotee is said not to be ruined here or hereafter, but to attain meritorious regions and later be reborn favorably.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25589-25665 confidence: high

Desire-led persons worship godheads; the speaker steadies their faith in the chosen form and ordains their desired fruits. Worshippers of divinities go to divinities; worshippers of the speaker come to him.

The speaker says worshippers of divinities go to the divinities, while those who worship him come to him, and he later speaks of knowing him at the time of departure from the world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25667-25732 confidence: high

The path of fire, Light, day, the lighted fortnight, and the six months of the northern solstice leads persons knowing Brahma to Brahma.

The passage explicitly enumerates two eternal paths after departure from life: a bright path to Brahma and non-return, and a dark path to lunar light and return.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25734-25815 confidence: high

Those knowing the three branches, drinking Soma, and worshipping by sacrifices seek heaven, enjoy the celestial world, and return to the mortal world when their merit is exhausted.

Sacrificers seek admission to heaven, enjoy the celestial world, and re-enter the mortal world when merit is exhausted.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 26205-26272 confidence: high

At dissolution, goodness leads to spotless regions, passion to birth among the work-attached, and darkness to ignorant wombs; the passage also assigns fruits and products to the three qualities.

The passage assigns high, middle, and downward outcomes to goodness, passion, and darkness, including spotless regions and differing rebirths after dissolution.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 26330-26389 confidence: medium

“Three-fold is the way to hell, ruinous to the self, viz., lust, wrath, likewise avarice.”

Lust, wrath, and avarice are named as a threefold way to hell and as gates of darkness, while renouncing them leads toward the highest goal.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXIII / SECTION XXIV / SECTION XXV / SECTION XXVI; lines 40863-40927 confidence: medium

Arjuna wounds Susarman, cuts off his bow and standard, and sends the brothers of the Trigarta king to Yama's abode.

The brothers of the Trigarta king and later animals/vehicles in the battle are described as being dispatched to Yama's abode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXIV / SECTION XXV / SECTION XXVI / SECTION XXVII; lines 7831-7915 confidence: high

“Deeds, good and evil, precede the agent (in his journey to the world to come); the agent is sure to follow in their path.”

Sanjaya states that good and evil deeds are not annihilated after death and precede the agent on the journey to the world to come; he also describes the next world as free from mortal conditions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXV / SECTION XXVI / SECTION XXVII / SECTION XXVIII; lines 41031-41060 confidence: low

Arjuna afflicts the Gandhara troops and kills five hundred heroic Gandharas, described as dispatching them to Yama's abode.

Arjuna kills five hundred Gandharas, and the passage describes them as sent to Yama's abode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXX / SECTION XXXI / SECTION XXXII / SECTION XXXIII; lines 8612-8695 confidence: medium

The passage begins with numbered self-mastery advice, contrasts poison and weapons with wicked counsel destroying a kingdom, warns against acting alone in key matters, and compares the One Being or Truth as the way to heaven to a boat in the ocean.

The One Being is called Truth itself and the way to heaven, explicitly compared to a boat in the ocean.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXXIV / SECTION XXXV / SECTION XXXVI / SECTION XXXVII; lines 9326-9377 confidence: medium

"The envoys of Yama, with nooses in hand, drag those persons to hell."

Yama's envoys drag certain persons to hell, while the virtuous person is said to attain heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXXIX / SECTION XL / SECTION XLI / SECTION XLII; lines 10016-10097 confidence: medium

Sanat-sujata describes Yama as imagined by some to be Death, as ruling in the region of the Pitris, and as source of bliss or woe; he says men under pride and passion cast off bodies, fall into hell, go to heaven for fruits of action, and continue in rebirths.

The passage names the region of the Pitris, hell, heaven, sacred eternal regions, and Yama's association with bliss for the virtuous and woe for the sinful.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXXIX / SECTION XL / SECTION XLI / SECTION XLII; lines 10099-10134 confidence: medium

Dhritarashtra asks for the gradation of eternal regions attainable by regenerate persons through virtuous acts, and asks about other similar regions.

Dhritarashtra asks to hear the gradation of eternal regions attainable as fruits of virtuous acts by regenerate persons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXXIX / SECTION XL / SECTION XLI / SECTION XLII; lines 10136-10199 confidence: medium

Sanat-sujata says persons proud of Yoga practices depart and shine in the region of Brahman, while those exerting in sacrifices and Vedic rites proceed to the abode of the deities.

The passage describes persons departing from this world and reaching either the region of Brahman or the abode of the deities according to practice.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX / SECTION XL; lines 9874-9959 confidence: medium

A dead son is carried to the burning ground and cast into the funeral pyre; others enjoy his wealth, birds and fire consume the body, and only merits, sins, and acts accompany him to the other world while relatives return.

The passage says the deceased goes to the other world with only merits and sins, is followed by his acts, and may encounter regions of darkness or heavenly states.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX / SECTION XL; lines 9874-9959 confidence: medium

"Life is a river" whose waters are the five senses, whose crocodiles and sharks are desire and anger; self-control is the raft for crossing eddies of repeated births.

Life is pictured as a river of senses with desire and anger as crocodiles and sharks; self-control is the raft by which one crosses the eddies of repeated births.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 BOOK 8 / BOOK 9 / BOOK 10 / BOOK 11; lines 22337-22411 confidence: medium

Dhritarashtra says he does not remember an evil act in this life that caused his suffering, but must have committed great sins in former lives; he also attributes the destruction of kin, well-wishers, and friends to Destiny.

Dhritarashtra, after lamenting the destruction of his kin and friends, declares himself resolved to take the long way leading to the regions of Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 BOOK 8 / BOOK 9 / BOOK 10 / BOOK 11; lines 22473-22557 confidence: high

Warriors who die facing the foe are said to reach the highest end, win heaven, obtain fame, and become guests of Indra in wish-granting regions.

The passage says the battle-slain win heaven more speedily than by sacrifice, austerity, or learning, and become guests of Indra in wish-granting regions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 BOOK 8 / BOOK 9 / BOOK 10 / BOOK 11; lines 22747-22813 confidence: medium

Abstention from injury and friendship for creatures are urged; self-restraint, renunciation, and heedfulness are the three steeds of Brahman, and the driver of the soul’s car proceeds to Brahman’s regions.

Assurance of harmlessness to all creatures is said to lead to Vishnu’s blessed realm and to yield fruit unobtainable by a thousand sacrifices or daily fasts.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 BOOK 8 / BOOK 9 / BOOK 10 / BOOK 11; lines 22919-22987 confidence: high

Sanjaya reports that kings from diverse realms and Dhritarashtra's sons have gone to the regions of the dead; he says Dhritarashtra's son caused devastation and tells the king to perform obsequial rites.

The dead are said to have reached the regions of the dead or heaven, and Vidura states that courage in battle brings heroes to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 BOOK 8 / BOOK 9 / BOOK 10 / BOOK 11; lines 23039-23092 confidence: high

The three say Dhritarashtra's royal son has gone to Indra's region with his followers and that only they have survived from Duryodhana's army.

The passage says Duryodhana has gone to Indra's region and that warriors who fall by weapons obtain bright worlds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 BOOK 8 / BOOK 9 / BOOK 10 / BOOK 11; lines 23511-23579 confidence: medium

Gandhari addresses Hrishikesha/Krishna and recalls Duryodhana's pre-battle request for victory; she replied that victory is where righteousness is and that he would gain regions attainable by weapons.

Gandhari says Duryodhana will obtain, and later has obtained, regions attainable or won by the use of weapons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 BOOK 8 / BOOK 9 / BOOK 10 / BOOK 11; lines 23693-23771 confidence: medium

Uttara speaks of Abhimanyu's blissful regions, the region of the pitris, heaven, Apsaras, righteous regions, and their six-month union before his death.

Uttara says Abhimanyu acquired regions of bliss through weapons and mentions the pitris, heaven, Apsaras, and regions reserved for righteous deeds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 BOOK 8 / BOOK 9 / BOOK 10 / BOOK 11; lines 24110-24202 confidence: high

Yudhishthira says warriors who died cheerfully attained regions like Indra's; those who met inevitable death cheerlessly gained companionship of Gandharvas; those killed while fleeing or begging quarter reached the world of guhyakas; those who advanced unarmed in Kshatriya duty attained Brahman's regions; other battlefield dead reached Uttara-Kurus.

Yudhishthira describes distinct postmortem regions for warriors depending on whether they died cheerfully, reluctantly, fleeing or begging quarter, advancing unarmed in Kshatriya duty, or otherwise within the battlefield.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCC / SECTION CCCI / SECTION CCCII / SECTION CCCIII; lines 56478-56523 confidence: medium

Tamas leads to hell, Rajas to humanity, and Sattwa to the regions of deities and felicity; sin and mixed conduct are also linked with specific orders or statuses.

Tamas is linked with hell, Rajas with humanity, Sattwa with ascent to deity regions, and conduct with intermediate or deity status.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCI / SECTION CCCII / SECTION CCCIII / SECTION CCCIV; lines 56612-56680 confidence: medium

Through Ignorance, Jiva claims sorrows, hopes to cross them, seeks happiness from good acts, fears sorrow from evil acts, and imagines movement among humanity, gods, and hell.

Jiva imagines ascent or movement from humanity to gods and descent or return through humanity and hell; the passage also names these statuses as fields tied to Prakriti.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLI / SECTION CCCLII / SECTION CCCLIII / SECTION CCCLIV; lines 64165-64253 confidence: high

The guest says he too is confounded, states that heaven has many doors, and lists numerous routes to heaven, including emancipation, sacrifice, forest and domestic life, restraint, obedience, parental service, compassion, truth, battle death, the Unccha vow, Veda study, and truth with simplicity.

The guest says heaven has many doors and catalogs many duties or practices leading to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 64723-64848 confidence: high

The lighted fortnights of the summer solstice lead to solar regions; dark fortnights of the winter solstice lead to lunar regions from which there is return after enjoyment; those free from attachments go to stellar regions equal to Brahma’s region.

The note lays out distinct postmortem destinations: solar regions for deaths during lighted summer-solstice fortnights, lunar regions for dark winter-solstice fortnights, and stellar/Brahma-equivalent regions for the unattached.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 64723-64848 confidence: medium

Deva-yana is defined as the way along which the deities have gone and as strict observance of Vedic rites.

Deva-yana is defined as the way along which deities have gone and is linked with Vedic rites.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 65095-65232 confidence: medium

Bhagiratha’s ancestors perish through Kapila’s curse; Bhagiratha resolves to call Ganga down from heaven so her sacred waters pass over their ashes and rescue their spirits.

Bhagiratha seeks to rescue his ancestors’ spirits by bringing Ganga down from heaven so her sacred waters pass over their ashes, and he succeeds after difficulties.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 67012-67124 confidence: low

Bharadwaja's question may be construed as asking about the next world; Bhrigu uses Paro lokah; Himavat is explained metaphorically, though the translator thinks Bhrigu likely describes a region on earth rather than the invisible afterlife.

The notes connect Bharadwaja's question and Bhrigu's answer with Paro lokah, Himavat, the other or next world, and a possible region north of the Himalayas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 67239-67363 confidence: high

Hell is explained as the opposite of emancipation; heavenly joy and godlike powers are called hell when rebirth remains attached; the stated aim is emancipation or absorption into the Supreme Soul.

Heavenly joy and extraordinary powers are likened to hell because rebirth remains attached, while emancipation is the goal beyond them.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 68109-68229 confidence: medium

A commentator says one should go to a sacred spot such as Kasi to cast off life; death at Kasi leads to Emancipation because Siva becomes the instructor and leads one to that high end.

Death at Kasi is said to lead to Emancipation because Siva becomes the instructor and guides the person to the high end.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 70550-70661 confidence: high

The note says a prince speaks of exterminating rogues by slaying them as animals in a sacrifice because Sruti declares those killed in sacrifices ascend to heaven, purged of sins.

The passage states that those killed in sacrifices ascend to heaven purged of sins, and uses this idea to interpret slaying as sacrificial rather than merely punitive.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 70550-70661 confidence: high

The notes state that Vedas authorize both acts and knowledge, that injunctions come through inspired Rishis and are God's own words, and that four life-modes lead to Moksha, Brahman's region, heaven, or the Rishis' region.

The four modes of life are mapped to Moksha, the region of Brahman, heaven, and the region of the Rishis.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 70663-70753 confidence: high

Mantras are necessary for cremating a Brahmana and in Sraddhas; they assist the dead spirit in attaining a brilliant form, body, food, and drink.

Mantras, food and drink offerings, animal gifts, and the funeral cake are described as materially assisting the dead spirit or ancestor in postmortem existence.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 70663-70753 confidence: high

Kine and animals are given to enable the dead ancestor to cross the Vaitarani, described as "the river that flows between the two worlds," and to become happy in heaven.

The Vaitarani is explicitly described as a river flowing between two worlds, and ritual gifts enable the dead ancestor to cross it.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 71513-71606 confidence: high

Anisah is defined as one who falls from Yoga after attaining eminence; such a person dwells in heaven or superior regions for a century of Kalpas and then descends to the world of men.

A Yogin’s post-mortem path is mapped as heaven, descent to Earth, rulership, further ascent, and possible return if Brahma-realization is incomplete.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 72079-72190 confidence: medium

Sinful persons become intermediate animals; virtuous persons attain heaven; mixed persons attain humanity; those acquiring Knowledge become emancipated.

The note maps sinful, virtuous, mixed, and knowledgeable persons to animal status, heaven, humanity, and emancipation; destiny is glossed as results of past-life acts.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 72316-72429 confidence: high

A person who meets sudden death in a tirtha or sacred place does not become emancipated immediately, but obtains another similar body in the next life.

The passage distinguishes outcomes for one dying in a tirtha or sacred place, including another body and quick Emancipation due to contiguity to Siva.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 73209-73324 confidence: medium

Footnote 1726 states that the Soul witnesses acts and omissions in the other world; Yogins in Yoga live in their Soul unconscious of their bodies; the entrance of acting-Chaitanya into the surviving witness-Chaitanya means bodily death.

The Soul is said to witness acts and omissions in the other world after bodily life.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 73540-73651 confidence: high

The note explains two paths, archiradi-margah and dhumadi-margah: the former reaches Brahma without return, while the latter gives temporary felicity followed by return; Shomah and deities fall and re-ascend according to merit.

The passage explicitly contrasts two paths: one reaches Brahma and has no return, while the other gives temporary felicity followed by return.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 73879-73986 confidence: medium

Pravritti is described as a path of return; Nivritti can reach a place of no return; many Indras have arisen and fallen.

The passage contrasts a path that entails return with a path capable of reaching a spot whence there is no return.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 74109-74227 confidence: medium

Vasudeva is called the Fourth; Sankarshana, Pradyumna, and Aniruddha are below him. Knowledge reaches Vasudeva gradually through these three, while whole-soul devotion to Narayana reaches Vasudeva at once. Ekantin is desireless worship.

Those relying on Knowledge attain Vasudeva only after passing through Aniruddha, Pradyumna, and Sankarshana.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXII / SECTION CCCXIII / SECTION CCCXIV / SECTION CCCXV; lines 57631-57682 confidence: medium

Yajnavalkya assigns high, middling, and low places to Sattwa, Rajas, and Tamas, and connects unmixed righteousness, mixed righteousness and sin, and unmixed sin with celestial, human, and vile ends.

The passage links attributes and conduct with births among deities, humans, intermediate beings, vile forms, and also mentions places attained beyond birth and death.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXIX / SECTION CCCXX / SECTION CCCXXI / SECTION CCCXXII; lines 58863-58946 confidence: medium

Vyasa tells Suka to cross the ocean of the world with the raft of Yoga and the raft of Righteousness; the world-ocean contains the five senses as waters, Desire, Wrath, and Death as monsters, birth as a vortex, and days and nights as thunderbolts.

The world is figured as an ocean with senses as waters, Desire, Wrath, and Death as monsters, birth as a vortex, and Yoga or Righteousness as the raft for crossing.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXIX / SECTION CCCXX / SECTION CCCXXI / SECTION CCCXXII; lines 58863-58946 confidence: medium

“Thy body is as transitory as the froth on the surface of water. The Jiva-soul is sitting unattached in it as a bird on a tree.” The same passage warns that life is being shortened as days pass.

The body is compared to froth on water, life is said to diminish day by day, Death is imminent, and creatures are described as passing through forms before obtaining Brahmanhood.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXIX / SECTION CCCXX / SECTION CCCXXI / SECTION CCCXXII; lines 58863-58946 confidence: medium

Those who fall away from righteousness, act recklessly, show malice, and follow evil ways are said to assume bodies in the regions of Yama and suffer afflictions for unrighteous acts. The supplied passage ends during the next sentence about a king.

Those who fall from righteousness are said to assume bodies in the regions of Yama and suffer diverse afflictions due to unrighteous acts.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXIX / SECTION CCCXX / SECTION CCCXXI / SECTION CCCXXII; lines 58947-59030 confidence: high

Disobeying parents and preceptors leads after death to hellish animal attacks; transgressing the Self-born's ten boundaries leads to affliction in wild wastes in the dominions of the king of Pitris.

The passage describes going after death to hell or Yama's regions, traveling alone, being driven by Yama's wind, and encountering a dangerous otherworldly road and hell locations.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXIX / SECTION CCCXX / SECTION CCCXXI / SECTION CCCXXII; lines 59031-59114 confidence: high

Only one's acts accompany the traveler; each person receives the fruits of personally performed acts. Righteous persons obtain bright will-moving cars in the other world and happy ends through the duties of domesticity.

The passage says that only acts accompany the traveler and that each person goes alone to Yama's region without companions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLII / SECTION CCCXLIII / SECTION CCCXLIV / SECTION CCCXLV; lines 62945-63028 confidence: high

The path of stainless beings freed from virtue and sin leads through Aditya as door; their bodies are consumed by his fire, they become invisible atoms, and they enter Aniruddha, Pradyumna, Sankarsana or Jiva, and finally Paramatma or Kshetrajna/Vasudeva.

The passage gives an ordered route for stainless beings: Aditya as door, bodily consumption by fire, reduction to invisible atoms, and entry through Aniruddha, Pradyumna, Sankarsana or Jiva, and Paramatma or Vasudeva.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXV / SECTION CCCXVI / SECTION CCCXVII / SECTION CCCXVIII; lines 57838-57896 confidence: high

Yajnavalkya asks the king to listen to the places reached by those who die and says the Jiva-soul’s escape through feet, calves, knees, lower duct, posteriors, thighs, flanks, and nostrils leads to named destinations.

The passage enumerates afterlife destinations according to the body part through which the Jiva-soul escapes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXVI / SECTION CCCXVII / SECTION CCCXVIII / SECTION CCCXIX; lines 58176-58229 confidence: medium

Sacrifices, penances, vows, and observances lead to heaven, but one falls from there to earth; the addressee is told to adore the Supreme that is Emancipation and to perform the sacrifice consisting in the acquisition of Knowledge.

Sacrifices, penances, vows, and observances lead to heaven, but those who attain it by these means fall back to earth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXX / SECTION CCCXXI / SECTION CCCXXII / SECTION CCCXXIII; lines 59143-59200 confidence: medium

The faithful, self-restrained, and righteous proceed through joy, heaven, and happiness; unbelievers pass through fearful regions and pathless tracts; liberal persons who honor gods, guests, and good persons and give in sacrifices have a path of felicity.

The passage contrasts unbelievers passing through dangerous pathless regions with righteous persons having a path of felicity and moving from heaven to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXVI / SECTION CCCXXVII / SECTION CCCXXVIII / SECTION CCCXXIX; lines 59790-59873 confidence: high

Vyasa names Deva-yana as the path of the gods and Pitri-yana as the path marked by Tamas; one is said to lead to heaven and the other to hell.

The passage explicitly names two paths in the world hereafter, Deva-yana and Pitri-yana, and distinguishes their destinations.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXVII / SECTION CCCXXVIII / SECTION CCCXXIX / SECTION CCCXXX; lines 59980-60063 confidence: high

The road from this world to the next has no resting places or support, is dark and unknown, and only good and bad acts follow the traveler.

The passage maps a dark, unsupported road from this world to the next and states that only good and bad acts follow the traveler.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXVII / SECTION CCCXXVIII / SECTION CCCXXIX / SECTION CCCXXX; lines 59980-60063 confidence: high

The river of life or world is terrible; the body is its boat, with forgiveness as oar, truth as ballast, righteousness as mast-string, and charity as wind for the sails.

The world is called a terrible river, and the body is the boat used to cross it; ethical qualities propel and stabilize the boat.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXIV / SECTION CCCXXXV / SECTION CCCXXXVI / SECTION CCCXXXVII; lines 60942-60980 confidence: high

King Uparichara casts off his body and ascends to heaven, then through a Brahmana curse falls from those regions of felicity and sinks into the bowels of the Earth.

King Vasu ascends to heaven, falls into the bowels of the Earth after a curse, and ascends again through Narayana's grace to a higher region.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXVII / SECTION CCCXXXVIII / SECTION CCCXXXIX / SECTION CCCXL; lines 61535-61612 confidence: medium

Devotional reading or listening to the narrative is said to grant White Island, entry into Narayana, cure from illness, fulfillment of wishes, and the high end of worshippers.

The passage states that hearing or reading the narrative with devotion grants White Island, entry into Narayana, cure from illness, fulfillment of wishes, and the high end reserved for worshippers.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCL / SECTION CCLI / SECTION CCLII / SECTION CCLIII; lines 49825-49882 confidence: low

Vyasa says scripture-knowers behold the subtle Soul; beings freed from gross bodies wander in the universe beyond ordinary human sight, compared to unseen but inferable sun-rays.

Souls freed from gross bodies wander in the universe, and the Jiva in Yogins roves in regions of bliss.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLV / SECTION CCLVI / SECTION CCLVII / SECTION CCLVIII; lines 50142-50225 confidence: high

As senses disappear and return in dreamless sleep, so human beings after bodily dissolution go to another world and return to this world.

Human beings are said, after dissolution of their bodies, to go into another world and return from there to this world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLV / SECTION CCLVI / SECTION CCLVII / SECTION CCLVIII; lines 50226-50235 confidence: low

The addressed king is told not to grieve for his son because the son has attained heaven and is happy there.

The king is told not to grieve because his son has attained heaven and enjoys happiness there.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLX / SECTION CCLXI / SECTION CCLXII / SECTION CCLXIII; lines 50710-50793 confidence: medium

Wise persons know what should and should not be done, regard all things as sprung from their own Self, strive to reach the other shore of the ocean of life, and attain the sacred, sorrowless region of Brahman from which there is no return.

Knowledgeable and faithful persons are described as striving to reach the other shore of the ocean of life and attaining the region of Brahman, where there is no sorrow, agitation, pain, or return.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXVI / SECTION CCLXVII / SECTION CCLXVIII / SECTION CCLXIX; lines 51480-51553 confidence: high

Syumarasmi says mantras are necessary for cremating the body, attaining a second body, food and drink after such attainment, giving kine and other animals to help cross the river dividing life from Yama, and sinking funeral cakes in water.

The passage lists rites for cremation, a second body, food and drink after death, gifting kine and animals to cross the river to Yama, and sinking funeral cakes in water.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXVI / SECTION CCLXVII / SECTION CCLXVIII / SECTION CCLXIX; lines 51642-51708 confidence: high

Syumarasmi compares people to passengers in a boat tied to another boat bound for a different port and says acts born of past desires prevent crossing "the interminable river of birth and death" to a heaven of rest and peace.

The passage states that knowledge assists a person in crossing the river of life and death, and earlier frames worldly bondage as inability to cross an interminable river to rest and peace.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXVII / SECTION CCLXVIII / SECTION CCLXIX / SECTION CCLXX; lines 51846-51902 confidence: medium

Syumarasmi asks which among enjoyers of property, gift-givers, sacrificers, Vedic students, and those who later renounce wealth attains the foremost place in heaven after death.

Syumarasmi asks which practitioners attain the foremost place in heaven after departing from the world, and Kapila distinguishes domesticity from the felicity of Renunciation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXVIII / SECTION CCLXIX / SECTION CCLXX / SECTION CCLXXI; lines 52026-52087 confidence: high

Kundadhara appears through friendship and the Brahmana's ascetic success; the Brahmana worships him; Kundadhara tells him he has a spiritual eye and should behold the end of kings and survey all worlds.

Kundadhara tells the Brahmana to behold the end attained by kings and all worlds, and the Brahmana sees thousands of kings sunk in hell.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXVI / SECTION CCLXXVII / SECTION CCLXXVIII / SECTION CCLXXIX; lines 52680-52754 confidence: high

Vritra says creatures are urged by Time to hell or heaven, pass allotted periods there, retain some unexhausted merit and demerit, repeatedly take birth, and are chained by Desire through many intermediate lives.

Vritra describes creatures going to heaven or hell for allotted periods and then repeatedly taking birth by an old path according to acts.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXVII / SECTION CCLXXVIII / SECTION CCLXXIX / SECTION CCLXXX; lines 52876-52939 confidence: medium

A dark-hued Jiva reaches a very low end, performs acts leading to hell, rots in hell, and continues in such form for many thousands of Kalpas.

Jiva is described as entering hell, human status, the world of Devas, heaven or godship, and returning or falling according to past acts.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXVII / SECTION CCLXXVIII / SECTION CCLXXIX / SECTION CCLXXX; lines 52941-53025 confidence: high

The speaker tells the Asura how Jiva effects Emancipation: desiring it, Jiva relies on Sattwa-dominant acts, passes through Red and Yellow to White, and travels through adorable regions while pursuing Emancipation.

The passage lays out ordered movement through colours, regions, heavens, human birth, higher forms, and final states for Jiva and Yogins.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXVII / SECTION CCLXXVIII / SECTION CCLXXIX / SECTION CCLXXX; lines 53027-53066 confidence: high

Yudhishthira says a White-hued person of pure race and Sadhya rank does not return to rebirth, while Yellow or Red hue may fall among intermediate creatures through Tamas.

Yudhishthira describes White hue as no return and freedom from hell or intermediate states, while Yellow, Red, Blue, and Dark hues are tied to lesser or feared outcomes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCIII / SECTION CCXCIV / SECTION CCXCV / SECTION CCXCVI; lines 55274-55303 confidence: medium

A person who perpetrates diverse sinful acts goes to hell.

The passage states that a person committing sinful acts goes to hell.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCIX / SECTION CCC / SECTION CCCI / SECTION CCCII; lines 56062-56145 confidence: high

Prajapatis, Rishis, royal Rishis, celestial Rishis, and mighty beings fall from power or are destroyed; sinful creatures suffer in Vaitarani in Yama's realms and wander through diverse wombs.

Sinful creatures suffer in Vaitarani in Yama's realms and wander through diverse wombs, with bodily generation described in detail.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCIX / SECTION CCC / SECTION CCCI / SECTION CCCII; lines 56187-56262 confidence: high

After transcending the gross body, the Sankhyas enter pure space; Surya bears righteous practitioners with his rays, compared to lotus-stalk fibres conveying water to a flower.

After transcending the gross body, practitioners are borne successively through pure space, Surya, wind, space, Rajas, Sattwa, Narayana, and the Supreme Soul.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCIX / SECTION CCC / SECTION CCCI / SECTION CCCII; lines 56344-56377 confidence: medium

Sankhyas who lack complete knowledge attain deity status, enjoy felicity, later fall among learned Brahmanas and Yatis, and regenerate followers cast off the body and enter the superior state of Brahma like celestials entering the firmament.

The passage describes post-mortem outcomes for Sankhya followers: deity status, later rebirth among learned Brahmanas and Yatis, entry into the superior state of Brahma, and avoidance of lower states.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCV / SECTION CCXCVI / SECTION CCXCVII / SECTION CCXCVIII; lines 55431-55515 confidence: high

A Kshatriya prince who receives wounds amid fiery shafts in battle is said to reach heavenly regions unattainable by deities and enjoy heaven.

A Kshatriya wounded in proper battle goes to heavenly regions, while deaths caused by improper opponents or sinful persons are evaluated as laudable or inglorious and may lead to hell.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCV / SECTION CCXCVI / SECTION CCXCVII / SECTION CCXCVIII; lines 55431-55515 confidence: high

At life's exhaustion the body dissolves into five elements; accidental dissolution in a sacred place gives another similar body, likened to moving from one room to another, and the new body becomes attached to Rudras and Pisachas.

The body dissolves into elements, reappears under circumstances determined by acts, and Jiva roves through the sky before taking birth in a new receptacle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCV / SECTION CCXCVI / SECTION CCXCVII / SECTION CCXCVIII; lines 55431-55515 confidence: medium

At life's exhaustion the body dissolves into five elements; accidental dissolution in a sacred place gives another similar body, likened to moving from one room to another, and the new body becomes attached to Rudras and Pisachas.

A death in a sacred place caused by an inglorious accident leads not directly to emancipation but to another similar body, compared to moving from one room to another, and to attachment with Rudras and Pisachas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCV / SECTION CCXCVI / SECTION CCXCVII / SECTION CCXCVIII; lines 55431-55515 confidence: high

Righteous death is associated with the Sun's northern declension, auspicious time and constellation, cleansing of sins, completion of acts, and non-harm; deaths by poison, hanging, burning, robbers, and animals are called inglorious and not incurred by the righteous.

The passage classifies righteous death by northern solar declension, auspicious time and constellation, purity, completed duties, and non-harm, and contrasts it with inglorious deaths by poison, hanging, burning, robbers, or animals.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCV / SECTION CCXCVI / SECTION CCXCVII / SECTION CCXCVIII; lines 55516-55562 confidence: high

Righteous lives pierce through the Sun and ascend to Brahma’s regions; mixed lives rove in middle regions; sinful lives sink to the lowest depths.

The passage assigns righteous, mixed, and sinful lives to upper Brahma regions, middle regions, and lowest depths respectively.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCVI / SECTION CCXCVII / SECTION CCXCVIII / SECTION CCXCIX; lines 55660-55713 confidence: medium

Past-life acts approach a person in all states; one who reaches the other shore of the ocean does not wish to return.

The other shore of the ocean, the sunken boat, and Jiva in the world's ocean are used to describe liberation-oriented Yoga-contemplation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCVII / SECTION CCXCVIII / SECTION CCXCIX / SECTION CCC; lines 55738-55821 confidence: medium

"Truth is the arcanum of the Vedas. The arcanum of Truth is self-restraint. The arcanum of self-restraint is Emancipation."

Self-restraint is called the door of immortality, and truth is compared to the ship that carries one across the ocean to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCVIII / SECTION CCXCIX / SECTION CCC / SECTION CCCI; lines 55914-55987 confidence: medium

Bhishma introduces subtle indications of Dharana and Samadhi and uses images of a bowman, a person balancing liquid while ascending steps, a boatman crossing the sea, and a charioteer guiding steeds.

A boatman carrying a boat across the sea to the other shore is used to explain how the man of knowledge attains Emancipation after casting off the body.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXIV / SECTION CCXV / SECTION CCXVI / SECTION CCXVII; lines 45816-45858 confidence: medium

Followers of the Vedic religion and possessors of stable, attachment-free knowledge attain high regions after death and are emancipated according to their knowledge.

The passage says that persons with unshaken knowledge attain various high regions after death and become emancipated according to the measure of their knowledge.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXL / SECTION CCXLI / SECTION CCXLII / SECTION CCXLIII; lines 48942-49027 confidence: medium

Avoiding disputes is said to cleanse sins and conquer regions of felicity; the passage links preceptor, father, guest, Ritwik, relatives, mother, maternal uncle, and vulnerable persons with cosmic regions or domains.

Avoiding disputes is said to conquer regions of felicity, and specific relations are linked to regions or domains such as Brahman, Prajapati, Indra, earth, sky, and the quarters.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXLI / SECTION CCXLII / SECTION CCXLIII / SECTION CCXLIV; lines 49070-49153 confidence: high

Renunciation is identified as the fourth mode after domesticity and forest life; named Brahmanas and Rishis are called authors and observers of its duties who proceeded to heaven; Vaikhanasas, Valikhilyas, and Saikatas adopted forest life and ascended to heaven.

Named sages and ascetic groups are said to have proceeded or ascended to heaven, and some become luminous bodies in the firmament.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXII / SECTION CCXXXIII / SECTION CCXXXIV / SECTION CCXXXV; lines 48150-48233 confidence: high

Wise and patient persons cross the awful river using rafts of knowledge and wisdom; fools without such rafts do not cross, the unwise sink, and one seized by the crocodile of desire cannot make knowledge into a raft.

The passage explicitly says that wisdom and patience enable persons to cross the awful river by rafts of knowledge and wisdom, and that the raft of wisdom carries the disciplined person across.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXII / SECTION CCXXXIII / SECTION CCXXXIV / SECTION CCXXXV; lines 48150-48233 confidence: medium

Time is personified as threatening and stupefying; the universe is carried by Nature, and the river of Time is described with years, months, seasons, days, nights, desire, lust, Vedas, sacrifices, righteousness, truthfulness, Emancipation, benevolence, yugas, and it carries beings created by the great Ordainer toward Yama.

The mighty river of Time, filled with moralized dangers and structures, bears created beings toward the abode of Yama.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXVIII / SECTION CCXXXIX / SECTION CCXL / SECTION CCXLI; lines 48777-48839 confidence: high

Suka says the Vedas both command doing acts and giving up acts, then asks where persons go by knowledge and by acts.

The passage explicitly asks where persons go by knowledge and acts and answers by expounding two paths, destructible and indestructible, associated with acts and knowledge.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXVIII / SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI; lines 42313-42366 confidence: medium

Bhishma says evil passions lead the mind toward sin; sinful acts lead to painful regions and repeated indigence, famine, woe, fear, and death.

The passage contrasts painful or inaccessible fearful regions for sinful persons and unbelievers with a happy way for persons of cleansed souls.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXXIX / SECTION CXC / SECTION CXCI / SECTION CXCII; lines 43194-43247 confidence: medium

Bhrigu says that north of sacred Himavat lies a sacred, blessed, desirable region called the other world, equal to heaven; its inhabitants are righteous, pure, free from cupidity and judgmental error, unafflicted, untouched by disease, and die in proper season.

The passage identifies a sacred northern region beyond Himavat as the other world and describes who can be born there or fail to go there after death.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXXVII / SECTION CLXXXVIII / SECTION CLXXXIX / SECTION CXC; lines 42951-43021 confidence: medium

Bhrigu says Truth is Brahma and Penance, creates and upholds creatures, and aids the way to heaven; untruth is Darkness leading downward; heaven is Light and hell is Darkness.

Truth is said to aid one in going to heaven, while Darkness leads downward; heaven is Light and hell is Darkness.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXXVIII / SECTION CLXXXIX / SECTION CXC / SECTION CXCI; lines 43052-43127 confidence: low

A cited verse says that a Brahmana who obtains the Veda through reverent attendance on the preceptor attains heaven and the fruition of all desires.

The passage states that reverent Vedic study under a preceptor and disciplined householder practice can result in attaining heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CV / SECTION CVI / SECTION CVII / SECTION CVIII; lines 34833-34913 confidence: medium

Serving the father, mother, and preceptor leads respectively to crossing this world, attaining regions of felicity in the next, and obtaining the region of Brahma.

Serving father, mother, and preceptor is linked to crossing this world, attaining felicitous next-world regions, and reaching the region of Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCIII / SECTION CXCIV / SECTION CXCV / SECTION CXCVI; lines 43597-43670 confidence: high

After mastering desire, the Reciter casts off life-breaths, enters the Brahmic body or goes upward to Brahma without rebirth, and attains the pure, immortal, stainless Soul.

The Reciter may go upward to the region of Brahma and never undergo rebirth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCIV / SECTION CXCV / SECTION CXCVI / SECTION CXCVII; lines 43673-43716 confidence: medium

Bhishma tells Yudhishthira to listen to the end attained by silent Reciters and the diverse kinds of hell into which they sink.

Bhishma frames his answer as an account of the end attained by silent Reciters and the diverse kinds of hell into which they sink.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCIX / SECTION CC / SECTION CCI / SECTION CCII; lines 44356-44441 confidence: high

Bodies after dissolution enter water, then light or heat, then wind, and then space.

Bodies after dissolution enter water, light or heat, wind, and space; later the body is said to return to the five great primal elements.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCIX / SECTION CC / SECTION CCI / SECTION CCII; lines 44356-44441 confidence: medium

"They that seek Emancipation have not to return from space. On the other hand, they attain to Brahma."

Those seeking Emancipation do not return from space and attain Brahma, the refuge of Emancipation beyond sensory attributes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCIX / SECTION CC / SECTION CCI / SECTION CCII; lines 44356-44441 confidence: high

As in a dream one sees one's own body lying apart from oneself, after death a person beholds the body and goes from one form into another.

The Soul is described as passing from one body into another after the former body loses animation, and the person casts off one body and enters another unseen.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCV / SECTION CXCVI / SECTION CXCVII / SECTION CXCVIII; lines 43719-43754 confidence: high

Bhishma describes diverse divine regions, will-moving cars, mansions, halls, pleasure gardens with golden lotuses, and realms belonging to named gods and other denizens of heaven; he says these are hells compared with the Supreme Soul's region.

The passage contrasts multiple celestial regions with a supreme region and identifies the Reciter's ultimate destination.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCVI / SECTION CXCVII / SECTION CXCVIII / SECTION CXCIX; lines 43757-43863 confidence: high

Savitri says the Brahmana will not go to hell, will go to the faultless region of Brahma, should continue reciting, and will be visited by Dharma, Time, Mrityu, and Yama for a dispute on morality.

Savitri and Dharma describe the Brahmana's access to the region of Brahma, heaven, and regions of felicity; Dharma and Time speak of ascent beyond the abodes of deities or to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCVI / SECTION CXCVII / SECTION CXCVIII / SECTION CXCIX; lines 44125-44154 confidence: high

Bhishma says he has described the fruits, end, spot, and regions of Reciters; a Gayatri Reciter goes to Brahman, Agni, or Surya, and attachment there causes him to catch regional attributes.

The passage lists destinations or regions a Gayatri Reciter may win after recitation, including Brahman, Agni, Surya, Soma, Vayu, Earth, and Space.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCVII / SECTION CXCVIII / SECTION CXCIX / SECTION CC; lines 44157-44247 confidence: high

The Brahmana and king withdraw senses from worldly objects, fix Prana, Apana, Samana, Udana, and Vyana, concentrate the mind, direct the gaze, and hold the breaths between the eyebrows.

After yogic control of senses and breaths, a fiery splendour pierces the crown, ascends to heaven, and enters Brahman's self.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXLV / SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII; lines 39120-39151 confidence: medium

She beholds her deceased husband adorned with bracelets, garlands, robes, and ornaments, seated on a celestial car in the firmament, adored by high-souled beings.

The husband is surrounded by meritorious beings and receives proper honours for deeds performed in the world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 39154-39200 confidence: high

The fowler sees the pigeon pair seated on a celestial car, feels sorrow, and resolves to attain the same end through austerities like the pigeon.

The fowler resolves to imitate the pigeon's austerities, lives on air, renounces affection in desire for heaven, and ultimately attains heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX / SECTION CL; lines 39203-39248 confidence: high

Indrota predicts that Janamejaya will fall head downward into hell for innumerable years and be tortured by vultures and peacocks with iron beaks.

Indrota describes post-mortem descent into hell, torture for innumerable years, return to the world in a wretched creaturely birth, and enforcement by Yama's myrmidons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION IV / SECTION V / SECTION VI / SECTION VII; lines 24706-24791 confidence: high

Yudhishthira says the slain should not have been killed for the whole earth, mountains of gold, or all horses and kine; driven by envy and passion, they take the highway of Death to the regions of Yama.

The slain are described as going on the highway of Death to Yama's regions and Yama's abode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION IX / SECTION X / SECTION XI / SECTION XII; lines 25160-25176 confidence: medium

A person learned in the Vedas who follows them "attains...to the highest region of heaven by the way of the deities."

The passage states that a Veda-learned person who follows Vedic declarations attains the highest heaven by the way of the deities.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LI / SECTION LII / SECTION LIII / SECTION LIV; lines 29194-29252 confidence: medium

Narada says the time has come to question Bhishma on morality and religion because Ganga's son is about to expire like the setting Sun and cast off his life-breaths; he knows the duties of the four orders and will obtain high regions of bliss after abandoning his body.

Narada says Bhishma will obtain high regions of bliss after abandoning his body.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LXX / SECTION LXXI / SECTION LXXII / SECTION LXXIII; lines 31533-31559 confidence: medium

Kasyapa tells the prince that the other world differs from this world and that righteous and sinful persons have greatly different conditions there.

The passage contrasts the otherworldly regions and conditions of righteous and sinful persons, assigning pleasure and freedom from sorrow to the meritorious and hellish pain and remorse to the sinful.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LXXV / SECTION LXXVI / SECTION LXXVII / SECTION LXXVIII; lines 31919-31986 confidence: medium

Bhishma says those who fight without fear of death to protect Brahmanas, morality, and themselves win high regions of bliss, like Vedic students, ascetics, and those who cast off their bodies into blazing fires after fasting.

Those who die fighting wicked people or protecting Brahmanas are said to become cleansed of sins and attain high heavenly regions; the passage compares this to purification in a horse-sacrifice.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION VIII / SECTION IX / SECTION X / SECTION XI; lines 25076-25157 confidence: medium

The bird says the worshiper of a soul as a particular deity gains success of that kind, and that seasons measured by half-months lead to the Sun, Moon, or Stars.

The bird refers to paths of gods, Rishis, and Brahma, paths disapproved by Srutis, and celestial destinations of Sun, Moon, and Stars connected with action-dependent success.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XCIV / SECTION XCV / SECTION XCVI / SECTION XCVII; lines 33675-33751 confidence: high

"The hero rushes against crowds of foes, adopting the road to heaven"; deserters are condemned, and gods with Indra send calamities to them.

The hero's charge into battle is called the road to heaven, and battle death leads to Indra's heaven, Indra's companionship, and eternal blissful regions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XCV / SECTION XCVI / SECTION XCVII / SECTION XCVIII; lines 33754-33801 confidence: medium

Yudhishthira asks what regions are earned by "unreturning heroes" who encounter death in battle.

The framing question asks about heroes who die in battle, and the embedded story presents Sudeva in heaven with Indra because of battle-sacrifice merit.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XCV / SECTION XCVI / SECTION XCVII / SECTION XCVIII; lines 33803-33886 confidence: high

Indra says one should not grieve for a hero slain in battle; if not grieved for, the hero goes to heaven, and thousands of foremost Apsaras go swiftly to receive his spirit.

The slain hero is said to go to heaven, receive respect from heavenly denizens, and be received by Apsaras.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XCVI / SECTION XCVII / SECTION XCVIII / SECTION XCIX; lines 33900-33944 confidence: high

Bhishma introduces the old battle story of Pratardana and Janaka; Janaka is installed in the sacrifice of battle and shows heaven and hell to his warriors.

Janaka presents heavenly regions for fearless fighters and hell for those who flee battle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XCVI / SECTION XCVII / SECTION XCVIII / SECTION XCIX; lines 33900-33944 confidence: high

Janaka tells the warriors that fearless fighters gain splendid, wish-granting regions, while those who flee go to hell; he urges them to risk life and calls battle death a door of heaven.

Janaka states that laying down life in battle is the heroes' happy door of heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 25608-25674 confidence: high

Two paths are named: the Pitri-path for sacrificers and the god-path for seekers of salvation; Rishis reach regions above Death by penance, Brahmacharya, and Vedic study; worldly enjoyments are bonds and action.

The passage explicitly names the path of the Pitris for sacrificers and the path of the gods for those seeking salvation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLVIII / SECTION XLIX / SECTION L / SECTION LI; lines 28992-29041 confidence: high

Vasudeva tells Bhishma that regions are ready for him 'whence there is no return.'

Vasudeva foretells Bhishma's remaining days, the casting off of his body, celestial beings waiting, and his going to regions from which no knowledgeable person returns when Surya turns northward.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XVI / SECTION XVII / SECTION XVIII / SECTION XIX; lines 25790-25863 confidence: high

Righteous people practice penance and Vedic study; Rishis possess eternal regions by penance; tranquil forest-dwellers proceed to heaven through penance and Vedic study.

The passage distinguishes a northward luminous path for renouncers from a southern lunar path for action-oriented people subject to birth and death, and also mentions heaven and eternal regions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 26207-26216 confidence: high

"caused all the four orders to adhere to their respective duties"; Hayagriva is joyful in the regions of the gods.

The king's righteous rule, social ordering, ritual patronage, battle valor, and judicious punishment are followed by heavenly happiness and heroic regions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 26207-26216 confidence: high

The king "cast off his life in battle" and, "Having won heaven," acquired "the regions reserved for heroes."

The king casts off his life in battle and is said to have won heaven and acquired regions reserved for heroes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XXIII / SECTION XXIV / SECTION XXV / SECTION XXVI; lines 26328-26410 confidence: high

Vedic acts lead to heaven by the southern path of the Sun, Dakshinayana; Yoga penances lead by the northern path, Uttarayana, to eternal bright regions, and the northern path is praised by those conversant with the Puranas.

The passage distinguishes a southern path of the Sun associated with Vedic acts and a northern path associated with Yoga penances and bright eternal regions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XXVI / SECTION XXVII / SECTION XXVIII / SECTION XXIX; lines 26660-26743 confidence: medium

The fallen Kshatriyas are described as heroes who died facing foes, not fleeing or wounded in the back; after casting off life-breaths, sanctified by weapons, they proceeded to heaven.

The passage says warriors who died facing enemies and were sanctified by weapons proceeded to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XXVI / SECTION XXVII / SECTION XXVIII / SECTION XXIX; lines 26828-26911 confidence: high

Amvarisha, regarded as virtue embodied, assigns a million sacrifice-performing kings to serve Brahmanas in a sacrifice; those kings gain Horse-sacrifice fruits and follow him by the Southern-path to bright and blissful regions; Amvarisha too is cited as dead.

Kings associated with Amvarisha’s sacrifices are said to gain the fruits of the Horse-sacrifice and follow their lord by the Southern-path to regions of brightness and bliss.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XXX / SECTION XXXI / SECTION XXXII / SECTION XXXIII; lines 27268-27298 confidence: medium

"casting off their life-breath, will go to the abode of Yama"

Yudhishthira mentions the abode of Yama and fears falling into hell with heads downward because of an inexpiable sin.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9 / BOOK 10; lines 21534-21626 confidence: high

Rama of Yadu's race is reported to have praised Duryodhana as unmatched in mace combat and a worthy disciple; the speaker says Duryodhana has obtained the high reward of a Kshatriya slain facing the foe.

The passage states that a Kshatriya slain in battle facing the foe obtains a high reward, and Duryodhana's soul is later said to ascend to sacred heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9 / BOOK 10; lines 21534-21626 confidence: high

The speaker asks Duryodhana, on going from this world, to meet earlier dead warriors in heaven, worship the preceptor, report Dhrishtadyumna's death, embrace Bahlika, the Sindhu ruler, Somadatta, Bhurishrava, and others, and inquire after them.

Duryodhana is asked, when going from this world, to meet dead warriors in heaven, greet them by rank and age, and deliver news to the preceptor.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 12609-12660 confidence: high

Duryodhana says, "There is no act more sinful for a Kshatriya than flight from battle," and describes death in battle as leading to eternal happiness, heaven, and regions of bliss.

Duryodhana states that death in battle according to Kshatriya practice brings eternal happiness in the other world and is the best path to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 12662-12745 confidence: medium

Kripa recounts the fall or slaughter of Bhishma, Drona, Karna, Jayadratha, Duryodhana's brothers, and Lakshmana, and says the great warriors have gone to blessed regions.

Kripa says the fallen warriors have cast off their bodies and gone to regions of blessedness attainable by persons conversant with Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 12816-12894 confidence: high

The speaker says he will proceed to Shakra’s regions by righteous battle; heaven is for non-retreating heroes sanctified in the sacrifice of weapons; Apsaras, Pitris, gods, celestials, and earlier fallen heroes are associated with the heavenly path.

The passage speaks of proceeding to Shakra’s regions by righteous battle and ascending a path taken by battle-dead heroes to Indra’s abode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 13175-13258 confidence: high

A river appears on the battlefield flowing toward the other world: blood forms its waters, cars its eddies, standards and banners its trees, bones its pebbles, arms its alligators, bows its current, elephants and steeds its rocks, fat and marrow its mire, umbrellas its swans, maces its rafts, and wheels its birds.

The passage describes a river appearing on the battlefield, flowing toward the other world and the region of the dead, with warriors crossing it.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 13175-13258 confidence: medium

The fierce river delights the brave and frightens the timid; its shores abound with Kurus and Srinjayas, and brave warriors cross the awful river toward the region of the dead by means of their vehicles and animals serving as rafts and boats.

Warriors cross the awful river toward the region of the dead using vehicles and animals as rafts and boats.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 14570-14626 confidence: high

Duryodhana urges his army to stand and says, “there is no better path to heaven than that offered by battle”; slain warriors obtain “regions of blessedness.”

Duryodhana tells the Kuru warriors that battle offers the best path to heaven and that those slain in battle obtain blessed regions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 14707-14783 confidence: medium

Satyaki approaches, dispatches king Kshemakirti to Yama’s abode with seven shafts, and is met by the son of Hridika; the two bowmen roar like lions and other warriors watch their encounter.

Satyaki dispatches Kshemakirti to Yama’s abode, and Kripa rushes toward Satyaki with the stated desire of sending him there.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 15062-15084 confidence: medium

Car-warriors fall from cars and elephant-men from elephants, compared to meritorious persons falling from celestial vehicles upon exhaustion of their merits.

The passage compares warriors falling from cars and elephants to meritorious persons falling from celestial vehicles after their merits are exhausted.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 15523-15555 confidence: medium

Arjuna shoots a mighty arrow resembling Yama's rod; it pierces Susarman's heart, and Susarman falls dead to the Earth.

The passage compares Arjuna's killing arrow to Yama's rod and says Susarman's sons are dispatched to Yama's abode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 15557-15640 confidence: medium

The Pandavas “began to despatch the Kauravas to Yama's abode.”

Kauravas are said to be sent to Yama's abode, and Duryodhana says the warrior who dies without flight gains fame and blissful regions hereafter.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 16113-16200 confidence: medium

Yudhishthira tells Duryodhana to fight according to Kshatriya duty: either rule the wide earth after vanquishing the Pandavas, or lie slain on the bare ground, calling this duty sanctioned by the Creator and scriptures.

Yudhishthira frames the proper outcome of battle as either victory and rule over the earth or death leading to the regions reserved for heroes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 16202-16273 confidence: low

Yudhishthira says Duryodhana will not escape with life, offers the alternatives of ruling after victory or going to blessed regions after being slain, and says victory is doubtful if both live.

Yudhishthira tells Duryodhana either to rule the earth after victory or go to regions of blessedness after being slain by the Pandavas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 16359-16419 confidence: medium

Yudhishthira rebukes Duryodhana by citing Abhimanyu's killing by many warriors, speaks of cruel Kshatriya duties, the regions of Shakra for righteous fighters, and the gates of the other world.

Yudhishthira says righteous fighters attain the regions of Shakra and tells Duryodhana that if slain he will proceed to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 17170-17232 confidence: medium

Mankanaka asks that his conduct not destroy his ascetic merit; Mahadeva grants thousandfold asceticism, promises to dwell with him, and promises attainment and Saraswat heaven for worship at Sapta-Saraswat.

Mahadeva says worship at Sapta-Saraswat makes nothing unattainable and leads to the Saraswat region in heaven after death.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 18540-18623 confidence: high

Devala sees Jaigishavya set out for heaven, proceed to the region of the Pitris, then the region of Yama, then the abode of Soma, and then blessed regions of performers of rigid sacrifices, including Agnihotris and performers of Darsa and Paurnamasa.

Devala sees Jaigishavya set out for heaven, proceed to the regions of the Pitris, Yama, and Soma, and then pass through many ritual merit-realms.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 18624-18702 confidence: medium

Jaigishavya passes through regions of Mitravaruna, the Adityas, Rudras, Vasus, Brihaspati, Goloka, Brahmasatris, and other regions before vanishing from Asita's sight while rapt in yoga.

Jaigishavya travels through many named divine regions and reaches the eternal region of Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 18887-18965 confidence: high

Shakra tells Kuru not to toil further and grants that those dying there while fasting with senses awake, and those perishing there in battle, will come to heaven; Kuru says, 'So be it.'

Shakra grants that those who perish in battle at the field will come to heaven, and the Rishis say Kshatriyas slain there obtain sacred regions of eternal blessedness.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 19071-19154 confidence: high

Rama says Kurukshetra is “a highly sacred and sin-cleansing spot, equal to heaven itself” and that those dying in battle there reside in heaven with Shakra.

Rama states that warriors who cast off their bodies in battle on Kurukshetra or Samantapanchaka obtain residence in heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 19838-19915 confidence: medium

Duryodhana answers that he studied, gave gifts, ruled the Earth, defeated foes, enjoyed great prosperity, obtained the Kshatriya end of death in battle, and is going to heaven with his well-wishers and younger brothers.

Duryodhana says that death in battle is the Kshatriya end and that he is going to heaven; immediately afterward, celestial flowers, music, song, praise, and auspicious atmospheric signs honor him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 20193-20276 confidence: high

Duryodhana says he studied the Vedas, made gifts, observed the duties of his order, earned blessed regions, avoided servitude to foes, and obtained the death desired by good Kshatriyas.

Duryodhana says he has obtained the desired Kshatriya death, earned blessed regions, will follow fallen warriors to heaven, and will obtain eternal regions by dying at Samantapanchaka.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 20193-20276 confidence: medium

Duryodhana says Charvaka may avenge him and declares, "By dying upon the sacred field of Samantapanchaka... I shall certainly obtain many eternal regions"; thousands of men flee with tear-filled eyes.

Duryodhana identifies Samantapanchaka as a sacred field celebrated over the three worlds and says death there will grant many eternal regions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 10092-10175 confidence: medium

Arjuna kills the ten Bharata princes with ten broad-headed shafts and sends them to Yama's abode; the army flees before Karna's eyes.

The ten princes slain by Arjuna are said to be dispatched to Yama's abode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 10297-10384 confidence: medium

Arjuna grows angry, declares he will send Vrishasena to Yama's abode in Karna's sight, says the Kauravas killed his own son while alone and unsupported, vows to kill Vrishasena and Karna, and says Bhimasena will kill Duryodhana.

Arjuna says he will send Vrishasena to Yama's abode with arrows.
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The divine speech says Karna should obtain the foremost regions of bliss, identity with the Vasus or Maruts, and worship in heaven with Drona and Bhishma, while victory should belong to the two Krishnas.

Karna is to obtain foremost regions of bliss, possible identity with the Vasus or Maruts, and worship in heaven with Drona and Bhishma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 11578-11645 confidence: low

Arjuna releases a terrible shaft for Karna's destruction; it is described as blazing and efficacious like an Atharvan rite, and Arjuna asks it to bring victory and take Karna to Yama.

Before striking Karna, Arjuna asks the arrow to take Karna to the presence of Yama.
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Duryodhana says no spot on earth or mountains will save fugitives from the Pandavas, argues united battle may bring victory, and says death in battle is better and brings happiness.

Duryodhana states that death in battle brings happiness, eternal bliss, and heaven, and calls battle-duty the blessed path for heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 11835-11911 confidence: medium

The earth, covered with corpses, broken cars, severed trunks and limbs, and wounded elephants, is "like the great Vaitarani (skirting the domains of Yama)."

The battlefield is explicitly compared to the great Vaitarani near Yama's domains, making the scene resemble a death-realm boundary.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 11835-11911 confidence: medium

Shalya says the fallen abandoned bodies and pleasures and, having acquired merit through devotion to the virtuous of their order, went in a blaze of flame to regions of bliss.

Shalya states that fallen warriors abandoned bodily pleasures and went in a blaze of flame to regions of bliss after meritorious conduct.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 179-269 confidence: medium

Dhritarashtra recalls Arjuna sending the samsaptakas to Yama's abode, the Narayana weapon being baffled, Kaurava divisions fleeing, and troops compared to shipwrecked mariners in an ocean of grief.

Arjuna is said to have despatched the samsaptakas to Yama's abode, using a death-god destination as a formula for killing in battle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 271-317 confidence: medium

Dhritarashtra asks, "Hath my son Duryodhana... already gone to Yama's abode" and tells Sanjaya to speak truly.

Dhritarashtra asks whether Duryodhana has already gone to Yama's abode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 319-401 confidence: medium

Vikarna is described as weaponless and facing the foe before Bhimasena kills him while remembering wrongs and a vow; Vinda and Anuvinda go to Yama's abode; Jayadratha is slain by Arjuna after the defeat of eleven Akshauhinis.

The report repeatedly uses the formula that warriors have gone, repaired, or been despatched to Yama's abode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 402-445 confidence: medium

The passage reports a warrior slain by Bhimasena with a mace, Jalasandha slain by Satyaki after carnage, and Alayudha, a Rakshasa prince with a monstrous ass-yoked vehicle, dispatched to Yama's abode by Ghatotkaca.

Alayudha is described as being dispatched to Yama's abode by Ghatotkaca.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 4448-4490 confidence: medium

"the highest duty of a Kshatriya" is that, slain in battle, he should lie on Earth; the speaker wishes to lay down his life and desires "heaven through Death."

The passage states that the highest duty of a Kshatriya is to be slain in battle and that Karna desires heaven through Death.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 447-530 confidence: high

Opening portion: Sanjaya reports that Kuntis, Narayanas, Valabhadras, Satyajit, many Pancalas, Virata, Drupada, and their sons have been slain, chiefly by Bhishma and Drona; some are said to have gone to Yama's abode.

The passage repeatedly describes slain warriors as repairing to or being dispatched to Yama's abode, being sent to heaven, or reaching regions attained by death in battle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 5612-5695 confidence: high

The earth is covered with heads of heroic combatants; Apsaras or heavenly choristers on celestial cars make music and song, greet newly slain heroes, place them on celestial cars, and depart, with the excerpt ending before the destination is named.

Apsaras or heavenly choristers greet heroes slain on earth as newly arrived, place them on celestial cars, and travel away with them.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 5852-5935 confidence: low

Bhima kills many warriors and named princes including Vivitsu, Vikata, Saha, Kratha, Nanda, and Upananda; the survivors flee after seeing him behave like the Destroyer at the end of the Yuga.

Several slain warriors are said to be despatched to Yama's abode or presence.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 6021-6104 confidence: medium

Dust and weapons darken the field so friends and foes cannot be distinguished; rivers of blood form from body parts and weapons and lead to Yama's abode, where many perish.

The passage describes blood-rivers formed from bodies and weapons that lead to the abode of Yama and into which many plunge and perish.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 6272-6299 confidence: medium

Dhrishtadyumna kills Kritavarma's driver with a sharp broad-headed arrow; the driver falls from the car, and Dhrishtadyumna resists the Kauravas.

The slain driver is described as being dispatched to Yama's abode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 6696-6759 confidence: medium

Duryodhana tells Karna, the ruler of the Madras, and other rulers that the gates of heaven are open: victorious Kshatriyas may obtain the broad earth, while those slain in battle may win the blessed region reserved for heroes.

Duryodhana says the occasion has opened the gates of heaven and that Kshatriyas slain in battle will win the blessed region reserved for heroes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 7185-7216 confidence: medium

The samsaptakas, slaughtered and routed by Arjuna, flee in fear; many fallen become guests of Shakra and attain great happiness; Arjuna continues slaughtering the fourfold Dhartarashtra host.

Many warriors who fell in battle are said to become guests of Shakra and attain great happiness.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 7297-7366 confidence: medium

Sahadeva checks Uluka, kills his four steeds and driver; Satyaki and Shakuni exchange attacks, Satyaki kills Shakuni's driver and steeds, and Shakuni mounts Uluka's car while Uluka carries him away.

The passage says a slain driver and Shakuni's steeds are dispatched to Yama's abode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 7525-7608 confidence: medium

Arjuna kills Ashvatthama's steeds and many car-warriors, covering the battlefield with a river of blood leading toward the other world; Ashvatthama also kills enemies and causes a terrible river of blood to flow toward Yama's domains.

The battlefield carnage is described as producing rivers of blood that lead toward the other world and to Yama's domains.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 8089-8149 confidence: medium

After the beast is killed, a floral shower falls from the sky and a celestial car with Apsaras, song, and music comes from heaven for Valaka.

Valaka is taken to heaven after killing a world-threatening beast, while Kausika falls into hell after truthful speech leads to murder.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 8490-8550 confidence: low

Vasudeva repeatedly urges Arjuna to slay Karna that day, send him to Yama’s presence, fulfill his purpose, and show love for Yudhishthira.

Vasudeva tells Arjuna to dispatch Karna to Yama’s presence.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 8822-8905 confidence: medium

Arjuna declares that Karna will be slain by him, his arrows will take Karna to Yama, and Dhritarashtra will lose sovereignty, happiness, prosperity, kingdom, city, and sons after having installed Duryodhana.

Arjuna says his arrows will take Karna to Yama and send him on his last journey.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 9202-9287 confidence: high

A terrible river is described with woods and moss, snakes, gravel, mire, rocks, rafts, swans, foam, lotuses, and waves formed from animal hair, severed arms, thighs, marrow, heads, weapons, umbrellas, standards, headgear, necklaces, and dust.

The passage describes a bloody battlefield river that runs toward Yama, is difficult to cross, and is explicitly compared to the Vaitarani, a terrible river difficult for unrefined souls to cross.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 9656-9729 confidence: medium

Sanjaya says Dhananjaya seeks to rescue Kunti's son Bhima from many Kuru warriors, avoids the Suta's son's troops, and strikes hostile heroes with arrows that fill the sky and send foes to death.

Enemies are sent to regions of death, the field is compared to the Vaitarani separating life and death, and the ten attackers are expected to be sent to Yama's presence.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 ASRAMAVASIKA PARVA / SECTION I / SECTION II / SECTION III; lines 35579-35660 confidence: high

Dhritarashtra says those slain with faces toward battle have attained regions for wielders of weapons.

Dhritarashtra says the slain who faced battle attained regions for wielders of weapons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 FOOTNOTES / BOOK 16 / BOOK 17 / BOOK 18; lines 39489-39575 confidence: high

Janamejaya asks what regions were attained by the Pandavas and sons of Dhritarashtra; Vaishampayana begins to narrate events after Yudhishthira and others attained Heaven.

The passage is framed by questions about which heavenly regions were attained by named dead lineages and heroes, and Yudhishthira asks where his brothers and other heroes are located.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 FOOTNOTES / BOOK 16 / BOOK 17 / BOOK 18; lines 39489-39575 confidence: medium

Yudhishthira arrives in Heaven and sees Duryodhana prosperous, on an excellent seat, sunlike in effulgence, marked with heroic glory, and accompanied by deities and Sadhyas; Yudhishthira becomes angry and turns away.

After attaining Heaven, Yudhishthira beholds Duryodhana already established there in glory and reacts against sharing that place with him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 FOOTNOTES / BOOK 16 / BOOK 17 / BOOK 18; lines 39489-39575 confidence: medium

Yudhishthira says he does not desire to share regions of felicity with Duryodhana, recalls slaughter, forest affliction, and Draupadi being dragged into the assembly, and says he wishes to go where his brothers are.

Yudhishthira rejects staying with Duryodhana and repeatedly asks to see his brothers and other absent heroic dead.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 FOOTNOTES / BOOK 16 / BOOK 17 / BOOK 18; lines 39577-39669 confidence: high

The gods permit Yudhishthira to go and command a celestial messenger to show him his friends and kinsmen; the messenger proceeds first and Yudhishthira follows.

A celestial messenger leads Yudhishthira from heaven along a described afterlife path to the place associated with those he seeks.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 FOOTNOTES / BOOK 16 / BOOK 17 / BOOK 18; lines 39577-39669 confidence: high

The path is difficult, dark, foul with sinners' stench, miry with flesh and blood, filled with insects, corpses, bones, worms, fire, vultures, iron-beaked birds, needle-mouthed spirits, and dismembered human bodies.

The path is linked with sinful deeds and contains boiling water, blade-like trees, boiling oil, and tortures of sinful men.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 FOOTNOTES / BOOK 16 / BOOK 17 / BOOK 18; lines 39671-39750 confidence: high

Indra and the gods, along with embodied Righteousness, arrive; darkness and torments disappear, and the Vaitarani river, thorny Salmali, iron jars, rocks, and corpses vanish. A pure, cool, fragrant breeze begins to blow.

The passage places Yudhishthira in Hell or a place of sinners, names hellish features, then has Indra declare that eternal regions are his and that slain allies have attained Heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 FOOTNOTES / BOOK 16 / BOOK 17 / BOOK 18; lines 39671-39750 confidence: medium

Indra says Yudhishthira deceived Drona concerning his son and was therefore shown Hell by deception; Bhima, Arjuna, and Draupadi were also shown the place of sinners, all have been cleansed of sins, and slain allied kings have attained Heaven.

Indra says Bhima, Arjuna, Draupadi, and others were shown the place of sinners and have been cleansed of their sins.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 FOOTNOTES / BOOK 16 / BOOK 17 / BOOK 18; lines 39752-39839 confidence: high

The speaker identifies the Heavenly Ganga as a sacred celestial river sanctifying the three worlds and says that bathing in it will free Yudhishthira from human nature, grief, ailments, and enmities.

Yudhishthira moves from a Hell-affliction and divine explanation to the Heavenly Ganga, then to the celestial places of his relatives and allies.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 FOOTNOTES / BOOK 16 / BOOK 17 / BOOK 18; lines 39841-39901 confidence: high

Yudhishthira beholds the princess of Panchala in Heaven, lotus-garlanded and solar in splendour; Indra identifies her as Sree, born as Drupada's daughter without a mother's womb and created by the wielder of the trident.

Yudhishthira is shown Draupadi, his sons, kin, teachers, and allied warriors in Heaven, each with described heavenly placement or divine company.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 FOOTNOTES / BOOK 16 / BOOK 17 / BOOK 18; lines 39841-39901 confidence: medium

Indra points out Dhritarashtra, Karna, Abhimanyu, Pandu with Kunti and Madri, Bhishma among the Vasus, Drona beside Brihaspati, and other kings or warriors among sacred beings; he says they cast off their bodies and conquered Heaven through merit in word, thought, and deed.

The text states that the kings conquered Heaven by merit acquired through word, thought, and deed, and Janamejaya asks what happens when their acts end.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 FOOTNOTES / BOOK 16 / BOOK 17 / BOOK 18; lines 39903-39982 confidence: high

Bhishma attains the status of the Vasus; Drona enters Brihaspati; Kritavarma enters the Maruts; Pradyumna enters Sanatkumara; Dhritarashtra and Gandhari obtain divine regions; Pandu with two wives goes to Indra's abode; several listed kings and heroes enter deities; Abhimanyu/Varchas enters Soma after battle.

The passage gives a roster of dead or departing figures who enter gods, obtain divine regions, attain Heaven, or go to abodes of deities.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 FOOTNOTES / BOOK 16 / BOOK 17 / BOOK 18; lines 40064-40163 confidence: medium

At the first Parana, if the hearer gratifies Brahmanas with gifts, he obtains the fruits of the Agnishtoma sacrifice and proceeds to Heaven in a celestial car with Apsaras and deities.

The passage gives a sequence of rewards at successive Paranas, mapping different levels of sacrificial fruit, celestial vehicles, attendants, and heavenly residence.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 FOOTNOTES / BOOK 16 / BOOK 17 / BOOK 18; lines 40165-40266 confidence: medium

A person reaching the tenth Parana and gratifying Brahmanas gains a bell-tinkling, gem-adorned celestial car with flags, goldwork, coral turrets, Gandharvas, and Apsaras; adorned with diadem, gold, sandal paste, and wreaths, he roves celestial regions by divine grace.

The rewarded person enters Heaven, travels in celestial cars, dwells or sports in Indra's abode, and reaches regions associated with the solar deity, lunar deity, Siva, and Vishnu.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION C / SECTION CI / SECTION CII / SECTION CIII; lines 15372-15412 confidence: medium

After observing the vow, the speaker says gratified Brahmanas and a thousand Rishis told him, “Do thou repair to the region of Brahman!” He says the vow caused his attainment and adds, “there is no penance higher than fast.”

Bhagiratha states that the merit of the vow of fast enabled him to attain the region of superior felicity, and Brahmanas and Rishis tell him to repair to the region of Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CIII / SECTION CIV / SECTION CV / SECTION CVI; lines 15964-16047 confidence: high

The meritorious person attains the region of the Apsaras, dwells with a thousand beautiful damsels, rides a melted-gold-colored car, receives honors in Brahma's region, and returns to earth after the merit is exhausted.

The practitioner is said to attain the region of the Apsaras and to ascend to heaven after death, receiving honors there.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CIII / SECTION CIV / SECTION CV / SECTION CVI; lines 16048-16116 confidence: medium

Several year-long fasting patterns are listed; each yields the merit of a named sacrifice and heavenly reward, including chariots drawn by Chakravakas, swans, cranes, lions, or tigers, and long residence in heaven.

The passage describes heaven as a reward setting with vehicles, music, attendants, joy, health, sinlessness, and fulfilled wishes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 16134-16217 confidence: medium

The fast ordinances are said to be equal to sacrifices in fruits. A man eating only in the forenoon and at night for six years, abstaining from injury, and pouring daily fire libations gains success, a heated-gold car, and residence in Prajapati's region with celestial damsels, music, dance, and fiery brilliance.

Each regimen leads to a named celestial region, heavenly car, mansion, or life with celestial companions, often for vast durations.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 16218-16301 confidence: high

A man fasting nine days, eating one meal every tenth day for a year, and pouring daily libations on sacred fire gains the merit of a thousand Horse-sacrifices and companionship of beautiful Brahmanas' daughters.

Repeated fasting observances lead to travel by celestial vehicle to heaven or named divine regions and to residence there for countless years or a thousand Yugas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 16218-16301 confidence: high

The practitioner acquires a beautiful cloud- or wave-like vehicle with pearls, gems, conchs, crystal and diamond columns, and an altar; it is drawn by swans and cranes, and he lives in heaven for millions of years.

The rewarded practitioner receives or rides ornate cars, including Brahman's approaching car, vehicles drawn by birds or animals, and vehicles used for journeys in heaven or divine regions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 16302-16385 confidence: high

Sixteen-day fasting followed by ghee on the seventeenth day for a year, with daily fire libations, leads to regions of Varuna, Indra, Rudra, the Maruts, Usanas, and Brahman; the practitioner sees Bhurbhuva, grasps the universe, is gladdened by celestial daughters, and subsists on ambrosia and nectar for a duration measured by Sun and Moon.

The passage repeatedly states that fasting observances cause the practitioner to proceed to or attain divine regions and enjoy celestial journeys and residence.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 16302-16385 confidence: high

Seventeen-day fasting followed by one meal on the eighteenth day for a year gives vision of the seven regions; the practitioner rides a celestial car followed by cars of ornamented celestial damsels, with a vehicle drawn by lions and tigers and loud like clouds, and lives for a thousand Kalpas on ambrosia-like nectar.

The practitioner repeatedly rides foremost or excellent celestial cars and is followed by trains of cars ridden by celestial beings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 16386-16468 confidence: high

A controlled, attachment-free man offering daily libations on the sacred fire reaches the regions of the seven Maruts and the Vasus, is worshipped by Apsaras, and travels with crystal, gem-adorned cars ridden by Gandharvas and Apsaras for two thousand Yugas.

The passage repeatedly states that specified fasting and restraint practices lead to Heaven, divine regions, or Brahman’s region.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 16386-16468 confidence: high

A controlled, attachment-free man offering daily libations on the sacred fire reaches the regions of the seven Maruts and the Vasus, is worshipped by Apsaras, and travels with crystal, gem-adorned cars ridden by Gandharvas and Apsaras for two thousand Yugas.

The rewarded practitioner journeys on celestial cars accompanied by Apsaras, Gandharvas, and other vehicles arranged around him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXV / SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII; lines 23983-24062 confidence: high

Bhishma restrains his life-breaths through Yoga; his body becomes shaftless and soreless; the life-breaths pierce the crown of his head, rise heavenward like a meteor, and disappear.

Bhishma's restrained life-breaths pierce the crown of his head, proceed upward to heaven, and disappear in the sky.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 24430-24542 confidence: high

Devayana and Pitriyana are the two paths of the departed; the former reaches the Sun and the latter the Moon.

Devayana and Pitriyana are described as two courses for the departed, ending respectively at the Sun and Moon.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 24544-24669 confidence: medium

Jiva carries the seed of acts, Ignorance and Desire, travels ceaselessly from world to world, and the soul is described as rider while the body is the car.

Jiva carries the seed of acts, Ignorance and Desire, and travels from one world into another ceaselessly.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 25050-25178 confidence: medium

One proceeds to the region of the Apsaras and becomes an object of respect there.

A gloss states that one proceeds to the region of the Apsaras and becomes respected there.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 25402-25516 confidence: high

"Heaven and Hell are places of only enjoyment and endurance" and this world is "the field of acts."

Heaven and Hell are presented as places of enjoyment and endurance, while this world alone is called the field of acts.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 25402-25516 confidence: medium

The commentator explains Yudhishthira's query as asking how a gift can return to the giver in the next world or next life when giver and receiver do not meet there.

The commentator explains a question about how an object given away can return to the giver in the next world or next life when giver and receiver do not meet there.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 25899-26022 confidence: high

A man dying while the sun is in its southward course is said to be dragged through thick darkness, and lights are given to escape it.

A man dying during the sun's southward course is described as dragged through thick darkness, and giving lights is prescribed as a means of escape.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 26266-26393 confidence: medium

The note states that when these leave the body, they are accompanied by Righteousness.

The note says that when certain entities leave the body, they are accompanied by Righteousness.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CVI / SECTION CVII / SECTION CVIII / SECTION CIX; lines 16556-16610 confidence: medium

Fasts on the twelfth day in Margasirsha, Pausha, Magha, Phalguna, Chaitra, and Vaisakha with worship of Krishna under names such as Kesava, Narayana, Madhava, Govinda, Vishnu, and slayer of Madhu are said to yield sacrificial merits, purification, rescue of one's race, and regions of Soma or the deities.

Several results include going to the region of Soma, proceeding to the region of the deities, sporting with Apsaras, and acquiring a car in Heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CVIII / SECTION CIX / SECTION CX / SECTION CXI; lines 16645-16743 confidence: high

Yudhishthira asks about ordinances causing rebirth, conduct leading to heaven or Hell, and what follows people after they leave the dead body.

The passage asks what follows a person after death, distinguishes heaven and Hell as post-mortem outcomes, and identifies Righteousness as the only companion into the hereafter.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CVIII / SECTION CIX / SECTION CX / SECTION CXI; lines 16745-16828 confidence: medium

Vrihaspati says the Jiva enters seed, is born through women, receives woe and death from Yama's messengers, and experiences the results of previous acts according to righteousness or sin.

The unrighteous Jiva goes to Yama's dominions; Yama's messengers are linked with woe and death, and Yama's regions contain varied places of merit and misery.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CVIII / SECTION CIX / SECTION CX / SECTION CXI; lines 16829-16912 confidence: high

The ungrateful person goes to Yama's regions and suffers from Yama's messengers using clubs, hammers, mallets, lances, heated jars, sword-blade forests, heated sands, thorny Salmalis, and other torments.

The ungrateful person goes to Yama's regions, suffers painful treatment from the messengers of the grim king of the dead, and then returns to the world for further rebirths.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CVIII / SECTION CIX / SECTION CX / SECTION CXI; lines 16913-16984 confidence: high

An armed killer of an unarmed person for wealth or hostility becomes an ass for two years, dies by weapon, then becomes a deer, fish, beast of prey, and pard before human status returns.

The armed killer undergoes a multi-stage sequence of animal rebirths and deaths, while the killer of a woman goes to Yama’s regions, suffers, transforms, and is reborn as vermin before returning to humanity.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXII / SECTION CXIII / SECTION CXIV / SECTION CXV; lines 17256-17339 confidence: high

Abstaining from meat is equated with severe austerities for a hundred years; abstention from honey and meat in Karttika and meat abstention during the rainy months bring merit, blessings, happiness, and Brahma's region.

Abstaining during Karttika, the lighted fortnight, or the rainy months is said to yield blessings, freedom from woe, and the region of Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXII / SECTION CXIII / SECTION CXIV / SECTION CXV; lines 17340-17364 confidence: high

As a consequence of observance in Karttika, a person attains heaven, shines in the region of Brahman, is adored by Gandharvas, and is surrounded by many beautiful damsels.

The passage repeatedly links abstention from injury or meat with attaining heaven or residence in heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXIII / SECTION CXIV / SECTION CXV / SECTION CXVI; lines 17384-17467 confidence: medium

Living creatures are described as repeatedly undergoing birth in the womb amid painful fluids; those covetous of meat are said to be repeatedly cooked in the uterus and in the hell called Kumbhipaka, and to be assailed and slain repeatedly.

The passage describes repeated uterine birth, suffering, and cooking in the hell called Kumbhipaka for those covetous of meat.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXL / SECTION CXLI / SECTION CXLII / SECTION CXLIII; lines 20029-20112 confidence: medium

The passage says Brahmanas, Kshatriyas, and Vaisyas may fall to lower or mixed status through abandoning their own duties; a fallen Brahmana may sink into Hell and be born as a Sudra.

A fallen Brahmana is said to sink into Hell and be born as a Sudra; death with undigested Sudra food also results in future Sudra birth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLII / SECTION CXLIII / SECTION CXLIV / SECTION CXLV; lines 20376-20459 confidence: high

Such a giver becomes a denizen of Heaven, enjoys delights with Apsaras in Nandana and other regions, then after merit is exhausted falls from Heaven and is born in a wealthy human family.

The passage repeatedly links generosity, reverence, refusal, arrogance, and humiliation to Heaven or Hell and then to later human rebirths after merit or suffering is exhausted.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 21430-21514 confidence: medium

"son of Vasudeva"; "originating cause of the deities"; "leads us safely across the ocean of life or the world"; "fear of rebirth"; "come on earth for a hundred times"

The praised figure leads worshippers safely across the ocean of life or the world, removes fear of rebirth, and leads Jiva to Emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX / SECTION CL; lines 22033-22116 confidence: medium

Named Manava Rishis are described as creators, priests of Indra dwelling east; reciting their names leads to ascent to Indra's regions.

Reciting the names of the Rishis with attention is said to lead to ascending to Indra's regions and receiving honors there; good deeds are also associated with joy in heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / SECTION CXXV; lines 18286-18305 confidence: medium

A blue bull set free raises water with its tail, gratifying the releaser’s Pitris for sixty thousand years; mud raised with its horns from a river or lake bank sends those Pitris to Soma’s region.

Mud raised by the released bull is said to send the Pitris to the region of Soma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXVII / SECTION CXXVIII / SECTION CXXIX / SECTION CXXX; lines 18658-18730 confidence: high

Yama lists approved duties: gifts of drinking water, lamps, sandals, umbrellas, Kapila kine, a Kapila cow to a Vedic Brahmana at Pushkara, and careful maintenance of Agnihotra.

Gifts of water, lamps, sandals, and umbrellas are linked to specific afterlife benefits: water, light, relief from pain or thorns, and shade.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXVII / SECTION CXXVIII / SECTION CXXIX / SECTION CXXX; lines 18658-18730 confidence: high

Creatures are destined for dissolution; those of little understanding suffer hunger, thirst, pain, rotting, and thick darkness in the regions of the dead, and Yama introduces duties for crossing this calamity.

The region of the dead is described with hunger, thirst, pain, rotting, and darkness, and the duties are presented as means to cross such calamity.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXVII / SECTION CXXVIII / SECTION CXXIX / SECTION CXXX; lines 18658-18730 confidence: high

The giver of lamps never beholds thick darkness; Soma, Surya, and the deity of fire give him light, and he blazes in pure effulgence like a second Surya.

The giver of lamps does not behold the thick darkness of Hell, receives light from Soma, Surya, and fire, and blazes like a second Surya.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXXIX / SECTION CXL / SECTION CXLI / SECTION CXLII; lines 19942-20011 confidence: high

Observers of fasts, sense-restraint, non-injury, and truthfulness attain success, ascend to Heaven, and enjoy felicity with Gandharvas.

The passage repeatedly pairs specific vows, yogic attitudes, diets, and final acts with Heaven, Amaravati, Varuna's regions, the Guhyakas' region, Brahman's regions, or Sakra's region.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION III / SECTION IV / SECTION V / SECTION VI; lines 881-932 confidence: high

Yayati falls from heaven to earth and is restored by the good deeds of virtuous grandsons; Pururavas attains heaven through Brahmanas' intercession.

Multiple examples connect ascent to heaven, loss of heaven, descent to nether regions, or divine punishment with deeds, intercession, truthfulness, killing, promises, or curses.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION IV / SECTION V / SECTION VI / SECTION VII; lines 935-1020 confidence: medium

Yudhishthira asks about the fruits of good deeds; Bhishma says he will explain the Rishis' secret knowledge about ends attained by men after death.

The passage maps conduct in life to fruits reaped after death or in succeeding lives, including heavenly regions, rebirth rewards, and misery or evil results.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LIV / SECTION LV / SECTION LVI / SECTION LVII; lines 9199-9216 confidence: medium

Yudhishthira says that after slaying the Kurus, their kinsmen and well-wishers, they will sink in hell head-downward, and he asks for instruction in severe penances.

Yudhishthira says that after slaying Kuru kinsmen, friends, and well-wishers, they will sink into hell with heads downward.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LIV / SECTION LV / SECTION LVI / SECTION LVII; lines 9218-9301 confidence: high

Bhishma says the topic is a great mystery concerning what creatures obtain after death as rewards of particular acts, and states that penances lead to heaven, fame, longevity, enjoyment, knowledge, health, beauty, prosperity, blessedness, and wealth.

The passage explicitly states that its subject is what creatures obtain after death as rewards for particular acts and then lists access to heaven and named regions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LIX / SECTION LX / SECTION LXI / SECTION LXII; lines 31728-31780 confidence: high

After hearing Vasudeva's words, the descendant of Sura casts off grief and makes obsequial offerings; Vasudeva performs rites for Abhimanyu's ascension to Heaven and feeds six million Brahmanas.

The passage links obsequial rites for Abhimanyu with ascension to Heaven and later states that he has gone to the regions of the deities.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LIX / SECTION LX / SECTION LXI / SECTION LXII; lines 9886-9963 confidence: high

Heroic kings who die facing the foe attain the region of Brahman; celestial damsels and a century of Apsaras approach the earth-giver as he leaves earth, comes to heaven, and ascends to the region of Brahman; deities and Gandharvas adorn him.

The giver of earth departs earth, comes to heaven, and ascends to the region of Brahman while celestial beings approach and adorn him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LVI / SECTION LVII / SECTION LVIII / SECTION LIX; lines 9422-9428 confidence: medium

"Do thou discourse to me also of that gift which follows the giver into the next world."

The passage explicitly asks about a gift that "follows the giver into the next world," linking gift-giving with post-mortal continuation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LVI / SECTION LVII / SECTION LVIII / SECTION LIX; lines 9514-9546 confidence: medium

The speaker swears by truth, hopes to acquire Santanu's regions of bliss, beholds sacred regions with Brahma before them, and says he will reside there for unending days.

The speaker says he beholds sacred regions with Brahma before them and will go there and reside for unending days.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LVIII / SECTION LIX / SECTION LX / SECTION LXI; lines 31642-31727 confidence: high

Krishna says Abhimanyu’s face did not become cheerless and he did not turn back; after slaying many foes, he was surrounded by Kaurava heroes when Arjuna had been drawn away and finally succumbed to Dussasana’s son.

Abhimanyu is described as not turning back in battle and as having gone to Heaven or attained the highest goal through death at the edge of weapons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXI / SECTION LXII / SECTION LXIII / SECTION LXIV; lines 10135-10216 confidence: medium

Under Rohini, Mrigasiras, and other named constellations, gifts such as venison with rice, ghee, milk, a cow with calf, and Krisara mixed with sesame are said to free debts, bring heavenly felicity, and overcome next-world difficulties including razor-sharp mountains.

Results include proceeding to heaven, being rescued from hell, roving through regions of felicity, and transcending next-world obstacles such as razor-sharp mountains.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXIX / SECTION LXX / SECTION LXXI / SECTION LXXII; lines 10984-11030 confidence: high

Yudhishthira asks Bhishma about gifts of kine, recalls Nachiketa, mentions Nriga's long lizard-form plight at Dwaravati and Krishna's rescue, and asks about regions for givers of kine.

Yudhishthira asks about regions reserved for givers of kine, and Sakra asks about their nature, access, fruits, duration, and inhabitants.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXIX / SECTION LXX / SECTION LXXI / SECTION LXXII; lines 10984-11030 confidence: medium

Yama, called the judge of the dead, speaks of merits attached to gifts; the speaker bows, receives Yama's permission, leaves his dominions, and comes to the rishi's feet.

The first-person speaker bows to Yama, obtains permission, and leaves Yama's dominions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXV / SECTION LXVI / SECTION LXVII / SECTION LXVIII; lines 10497-10563 confidence: medium

Yama, ruler of the dead, commands a black-clad, crow-featured messenger to bring Sarmin of Agastya's race and not the similar Brahmana living nearby; Sarmin is described as learned, tranquil, and a Vedic preceptor.

Yama orders one Brahmana brought, the messenger brings another by mistake, and Yama orders the mistaken Brahmana returned because one cannot remain there before Time has ordained it.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXV / SECTION LXVI / SECTION LXVII / SECTION LXVIII; lines 10565-10595 confidence: medium

Bhishma says that after Yama spoke, the messenger who had borne the Brahmana from his abode conveyed him back; the Brahmana returned and obeyed the instructions.

A messenger of Yama conveys one Brahmana back to his abode, fetches Sarmin to Yama, and Sarmin returns to the world of men after instruction.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXV / SECTION LXVI / SECTION LXVII / SECTION LXVIII; lines 32068-32124 confidence: low

Virata's daughter says the child has gone to Yama's abode and recalls that she once vowed to follow Abhimanyu if he fell in battle, but did not keep the vow.

Virata's daughter says the child has gone to Yama's abode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXVII / SECTION LXVIII / SECTION LXIX / SECTION LXX; lines 10677-10761 confidence: high

After death Nriga is brought before Yama, who says there is a small unconscious sin: Nriga failed to fully keep his oath to protect property and took what belonged to a Brahmana.

Nriga is taken after death to Yama, who assesses his deeds, identifies a small sin, and determines punishment followed by later felicity.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXVIII / SECTION LXIX / SECTION LXX / SECTION LXXI; lines 10773-10856 confidence: high

Nachiketa tells the rishis that he proceeded in obedience to his father to Yama's extensive, effulgent region and saw a golden palatial mansion extending for thousands of Yojanas.

Nachiketa reaches Yama's region, asks to see the realms of righteous persons, and is shown detailed landscapes and dwellings by Yama.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXVIII / SECTION LXIX / SECTION LXX / SECTION LXXI; lines 10900-10983 confidence: high

“a gift of a cow made of ghee ... one gets for one's use these rivers of ghee”

Nachiketa identifies himself as Yama's guest, reports seeing wonders and rewards in the realm of the king of the dead, and describes happy regions and heavenly rivers.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXX / SECTION LXXI / SECTION LXXII / SECTION LXXIII; lines 11033-11118 confidence: medium

The Grandsire tells Sakra/Indra that his questions about kine are exceptional and says that many regions invisible even to Indra are seen by the Grandsire and by chaste women attached to one husband.

The passage describes invisible regions of supreme felicity, identifies who can see or reach them, and lists their conditions and inhabitants.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXX / SECTION LXXI / SECTION LXXII / SECTION LXXIII; lines 11203-11224 confidence: medium

The rescuer attains the desired end at death and desired happiness or regions of felicity, living honored in every such region with the permission of kine.

The passage says the rescuer and the cow-following ascetic may attain desired ends or regions of happiness after death.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXI / SECTION LXXII / SECTION LXXIII / SECTION LXXIV; lines 11227-11270 confidence: medium

The Grandsire states that those who kill, eat, sell, or permit cow slaughter “rot in hell for as many years as there are hairs on the body of the cow so slain,” and links such faults to obstructing a Brahmana's sacrifice.

The passage assigns hell to those involved in cow killing, eating, selling, or permitting slaughter, with the duration measured by the hairs on the slain cow.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXII / SECTION LXXIII / SECTION LXXIV / SECTION LXXV; lines 11296-11379 confidence: medium

Self-restraint is declared superior to gift because wrath can destroy the merit of giving; invisible heavenly places belong to Rishis, persons leaving this world attain them and become deities, and great Rishis reach higher happiness by self-restraint.

Invisible places in heaven are described as belonging to Rishis, and persons leaving this world attain them and become transformed into deities.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXIV / SECTION LXXV / SECTION LXXVI / SECTION LXXVII; lines 11538-11577 confidence: medium

“There are many regions (in Hell) which are sunless. One who makes the gift of a cow has not to go thither.”

The passage describes sunless regions in Hell and dark Hell as consequences avoided or incurred depending on the quality of the cow-gift.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXV / SECTION LXXVI / SECTION LXXVII / SECTION LXXVIII; lines 32793-32814 confidence: medium

Dhananjaya recollects queen Gandhari and king Dhritarashtra, grieves, censures Kshatriya practices, blames Duryodhana, and laments that his kinsmen have been dispatched to Yama’s abode.

Dhananjaya laments that his kinsmen have been dispatched to the abode of Yama.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXVI / SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX; lines 11752-11828 confidence: high

A habitual giver of kine proceeds through the clouds on a solar-effulgent car to Heaven, shines there, and is received and served by celestial damsels with laughter, Vinas, Vallakis, and Nupuras.

The habitual giver of kine pierces the clouds on a solar-effulgent car and proceeds to Heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXVI / SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX; lines 11752-11828 confidence: medium

Gifts of cows of many complexions, usually with similar calves, milk, cloth, and sometimes white-brass milking vessels, are said to lead to regions of Brahma, Surya, Soma, Indra, Agni, Yama, Varuna, the Wind-god, Kuvera, the Pitris, the Viswedevas, the Vasus, and the Sadhyas.

Different colors and forms of cows or bulls are paired with different divine, ancestral, or celestial regions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX / SECTION LXXX; lines 11831-11881 confidence: high

Givers of a thousand kine go after death to regions of Gandharvas and Apsaras with golden mansions, celestial Ganga, and rivers of milk; larger cow-gifts bring prosperity, heavenly honours, and ancestral felicity to the tenth degree.

Donors of kine proceed after death to regions of Gandharvas and Apsaras, encounter celestial Ganga and milk-rivers, may enter Yama's palace without fear, and attain regions of felicity.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXVIII / SECTION LXXIX / SECTION LXXX / SECTION LXXXI; lines 11918-12001 confidence: high

Favored by Brahman, kine are auspicious, yield Havya and Kavya, and embody merit; the gift of kine is highly praised, and givers attain the sacred region of kine.

Givers of kine are praised as righteous and are said to attain the sacred region of kine, a richly described place of beauty, abundance, and enjoyment.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXVIII / SECTION LXXIX / SECTION LXXX / SECTION LXXXI; lines 11918-12001 confidence: medium

The sacred region has sweet fruits, flowers with celestial fragrance, gem soil, gold sand, excellent seasonal qualities, no mire or dust, shining streams, lotus lakes, gems, gold, flowering forests, and creepers.

The region contains gem soil, gold sand, shining waters, lotus lakes, jeweled and golden trees and mountains, fragrant flowers, sweet fruits, beautiful vehicles, music, and dance.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXX / SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII; lines 12197-12233 confidence: medium

Surabhi’s regions are wish-gratifying; death, decrepitude, fire, and ill luck do not prevail there; woods, ornaments, beauty, and will-moving cars are present.

Goloka or Surabhi’s regions are described as free from death and decay, filled with desired enjoyments, and attainable through ascetic and righteous practices.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX / SECTION XC; lines 13260-13343 confidence: medium

The king is told to examine and invite learned, dutiful, well-born Brahmanas; Sraddha done only to feed friends or gather relatives fails to gratify deities and Pitris and fails to lead to heaven or the path of the deities.

A Sraddha performed merely as friend-feeding is said to fail to gratify deities and Pitris and to prevent ascent to heaven or progress by the path of the deities.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX / SECTION XC; lines 33947-34030 confidence: high

The deity announces a celestial car, identifies himself as the deity of Righteousness, and tells the Brahmana to go to Heaven with wife, son, and daughter-in-law; the family proceeds to Heaven.

A celestial car is announced for the Brahmana and his family, who then proceed to Heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX / SECTION XC; lines 33947-34030 confidence: medium

The deity tells the Brahmana to go to Heaven, says that Pitris and others have been rescued, and attributes the reward to vows, gifts, sacrifices, penances, piety, purity, and giving in difficulty.

The deity states that the Pitris and others have been rescued by the Brahmana's act.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX / SECTION XC; lines 33947-34030 confidence: high

The speech says hunger destroys wisdom, but one who conquers hunger conquers Heaven; the Brahmana disregarded family attachment and bodily craving for righteousness, and the merit of gift depends on lawful acquisition, deserving recipient, proper time, and devotion.

Heaven's door is described as hard to see, barred by cupidity, desire, and affection, and visible to those who subdue wrath, conquer passions, practice penances, and give according to ability.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION V / SECTION VI / SECTION VII / SECTION VIII; lines 1023-1106 confidence: medium

Bhishma says Brahmanas are dearer to him than Yudhishthira or blood relations, that he worships them as deities without expecting fruit, and that he hopes by that truth to reach regions of felicity acquired by Santanu.

Bhishma refers to regions of felicity acquired by Santanu and to regions of beatitude waiting for him, to which he expects to go for everlasting time.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION VII / SECTION VIII / SECTION IX / SECTION X; lines 36164-36227 confidence: medium

In Dhritarashtra's presence, the Brahmana absolves the king's son, wishes him and his associates heroic regions and heaven, and tells Dhritarashtra to follow Vedic duties.

The Brahmana asks that Dhritarashtra's son and associates obtain regions reserved for heroes and sport in heaven after battle destruction.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XC / SECTION XCI / SECTION XCII / FOOTNOTES; lines 34295-34407 confidence: high

Seven questions are listed: dissolution of the body, reacquiring a body, avoiding rebirth, causes of embodiment, final emancipation or absorption into Brahman, enjoyment or endurance of karmic fruits, and how acts attach to bodiless Jiva.

The notes enumerate bodily dissolution, reacquiring a body, avoiding rebirth, an otherworld body, fetal entry, and karmic attachment to bodiless Jiva.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XC / SECTION XCI / SECTION XCII / SECTION XCIII; lines 13558-13648 confidence: medium

Bhishma defines Vighasa as what remains after deities, Pitris, relatives, and dependants are served, and says such men gain regions of felicity in Brahman's abode with Apsaras, Gandharvas, deities, guests, Pitris, children, and grandchildren.

The passage connects abstention and ritualized eating with heaven and Brahman's regions, while unrighteous gift reception leads the receiver to hell.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XCIII / SECTION XCIV / SECTION XCV / SECTION XCVI; lines 14369-14425 confidence: medium

Bhishma states that Surya introduced the custom of giving umbrellas and shoes; such gifts to Brahmanas are meritorious and lead to eternal felicity, Indra's region, divine-coveted regions, and the highest Heaven after death.

Bhishma links the giving of umbrellas and shoes to religious merit, eternal felicity, residence in Indra's region, and happiness in the highest Heaven after death.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XCIX / SECTION C / SECTION CI / SECTION CII; lines 14976-15082 confidence: high

Yudhishthira asks Bhishma whether all pious people attain the same region after death or whether their positions differ.

The passage explicitly states that deeds determine different regions after death, with righteous and sinful persons attaining different conditions; the dialogue maps named regions and qualifications for reaching them.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XCIX / SECTION C / SECTION CI / SECTION CII; lines 15084-15179 confidence: high

Dhritarashtra says only those free from desire, meat, chastisement, harm, meum, attachment, and unequal reactions to gain/loss or praise/blame attain such regions; he will go higher and not there.

The passage orders multiple regions using next-to, above, and higher language, and connects each region with who may attain it.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XCIX / SECTION C / SECTION CI / SECTION CII; lines 15181-15262 confidence: high

The speaker describes charitable gifts of kine, Brahmacharya, Vedic obedience, and pilgrimage to sacred waters as leading to the felicitous region of kine, with celestial bodies, garlands, and perfumes.

The passage describes distinct postmortem or celestial regions, including the region of kine, Brahman's sacred abode, and sacrificial/Soma regions, with practices or qualities linked to each destination.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XCV / SECTION XCVI / SECTION XCVII / SECTION XCVIII; lines 14622-14685 confidence: medium

Light is described as energy with upward motion; Andhatamas and the sun's southward course are linked with darkness; giving lights during the sun's northward course is recommended.

The donor gives light, associated with upward motion, to escape Andhatamas and darkness and later attains companionship with luminous bodies.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XCVIII / SECTION XCIX / SECTION C / SECTION CI; lines 14885-14973 confidence: high

Yudhishthira asks where men go who steal or misappropriate articles belonging to Brahmanas; Bhishma says he will recount an old conversation between a Chandala and a low Kshatriya.

The passage repeatedly states that those who steal or misappropriate Brahmana property, or consume products linked with stolen Brahmana cows, fall into hell or suffer rebirth in degraded forms.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 27993-28080 confidence: medium

The accomplished Brahmana has mastered scriptural knowledge concerning departure and reappearance of beings, Yoga's direct knowledge, pleasure and pain, birth and death, merit and demerit, and the destinies of embodied creatures according to acts.

The sage is described as knowing the departure and reappearance of beings, birth and death, merit and demerit, and the ends attained by embodied creatures through their acts.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 28082-28127 confidence: high

The ascetic says mortal creatures attain diverse ends and Heaven by acts and merit, but no highest happiness or eternal residence is found there and falls occur from high regions.

The passage links acts and merit to Heaven, describes falls from high regions, falls into Hell and Yama's domains, and later movement to Satyaloka and Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 3073-3155 confidence: medium

"Riding on the car made of Om, those men enter into Maheswara"; the deity is also called the Aditya door of Devayana and the Chandramas door of Pitriyana.

The deity is called the door named Aditya for Devayana, the path of the deities, and the door named Chandramas for Pitriyana, the path of the Pitris.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 28130-28148 confidence: medium

Kasyapa asks, "How does the body dissolve away, and how is another acquired?" and how one becomes emancipated after "a repeated round of painful rebirths."

The questions ask how another body is acquired, how Jiva is freed from the body, and where acts exist for one without a body.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 28150-28233 confidence: high

Jiva has three regions; this world is the field of action where good and bad acts bear fruit, and evil-doers attain Hell, a miserable condition described as sinking head downward and being cooked.

The passage identifies this world as a field of action, Hell for evil deeds, and stellar, lunar, and solar regions for righteous beings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 36537-36589 confidence: medium

Kunti says she recited the words of Vidula to enhance the Pandavas' energy and preserve the race of Pandu; she also speaks of descendants and ancestors attaining or losing regions of righteousness or felicity.

Kunti speaks of descendants and ancestors attaining or losing regions of righteousness and says she seeks the regions acquired by her husband through penance.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIX / SECTION XX / SECTION XXI / SECTION XXII; lines 4894-5002 confidence: medium

Bhishma describes people who praise righteousness while practicing sin; one who gives them gold, gems, or steeds must sink in hell for ten years, and those who give Sraddha offerings to Brahmacharyya-observant Brahmanas go to regions of great misery.

Bhishma says giving valuables to people who praise righteousness without practicing it leads the giver to sink in hell for ten years, and giving Sraddha offerings to Brahmacharyya-observant Brahmanas leads to regions of great misery.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLII / SECTION XLIII / SECTION XLIV / SECTION XLV; lines 7785-7838 confidence: medium

Yama is cited as saying that one who sells his son or gives his daughter after accepting dower for livelihood sinks through seven terrible hells named Kalasutra and feeds on sweat, urine, and stools.

The offender is said to sink in seven terrible hells one after another, known as Kalasutra.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XV / SECTION XVI / SECTION XVII / SECTION XVIII; lines 28234-28243 confidence: medium

"There, in Heaven itself, is distinction of inferior, superior, and middling felicity. There, in Heaven itself, is discontent at sight of prosperity more blazing than one's own."

The passage presents Heaven as a realm with inferior, middling, and superior levels of felicity and identifies such states as goals previously discussed.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XV / SECTION XVI / SECTION XVII / SECTION XVIII; lines 28245-28329 confidence: medium

A person who sees pleasure and pain as inconstant, regards the body as impure, and understands Pradhana crosses the terrible ocean of worldly migration and seeks the supreme seat.

The passage describes worldly migration as a terrible ocean that can be crossed by one who discerns the inconstancy of pleasure and pain and seeks the supreme seat.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XVII / SECTION XVIII / SECTION XIX / SECTION XX; lines 36696-36782 confidence: high

Narada recounts Sahasrachitya, Sailalaya, and Prishadhra as royal figures whose penances or renunciation led to Indra’s region or Heaven.

Narada differentiates multiple postmortem destinations and conditions: Indra’s region, Heaven, residence with a husband in the other world, Kuvera’s regions, and movement through divine, Gandharva, and Rakshasa regions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XX / SECTION XXI / SECTION XXII / SECTION XXIII; lines 5325-5401 confidence: high

Wrongdoers including makers of bows, road obstructors, abandoners of preceptors and dependents, mistreaters of animals, unjust kings, non-givers, and selfish eaters are said to sink in hell.

The passage repeatedly contrasts wrongdoers who sink in hell with virtuous people who ascend to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXII / SECTION XXIII / SECTION XXIV / SECTION XXV; lines 5443-5463 confidence: low

Gautama, described as of rigid vows, approaches the learned Rishi Angiras in a forest and asks about the merits of sacred waters and shrines, including merits in the next world gained by bathing in sacred waters on earth.

Gautama asks what merits are earned in respect of the next world by bathing in sacred waters on earth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXII / SECTION XXIII / SECTION XXIV / SECTION XXV; lines 5465-5548 confidence: medium

Angiras says that bathing for seven days in Chandrabhaga or Vitasta while fasting cleanses sins and grants ascetic merit; bathing in rivers through Kasmira into Sindhu grants good character and heaven after death.

Many named tirthas are linked with ascent to heaven, travel by celestial car, reaching the regions of deities or Apsaras, or dwelling in the region of Gandharvas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXII / SECTION XXIII / SECTION XXIV / SECTION XXV; lines 5549-5632 confidence: high

Bathing at Prayaga in Magha with vows cleanses sins and leads to heaven; bathing at tirthas sacred to the Maruts, Pitris, and Vaivaswata cleanses sins and sanctifies the person.

Named places are linked to heaven, Soma's region, Indra's Nandana gardens, avoidance of Yama, celestial felicity, and the regions of Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXII / SECTION XXIII / SECTION XXIV / SECTION XXV; lines 5633-5649 confidence: medium

Tirthas are said to cleanse sin, lead to heaven, and be suitable for deities to bathe in because they are sin-cleansing for them too.

The tirthas are said to lead to heaven, and daily recitation is said to cleanse sin and lead the reciter to heaven after life ends.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXIII / SECTION XXIV / SECTION XXV / SECTION XXVI; lines 37087-37141 confidence: medium

Vidura’s body continues leaning against the tree with fixed eyes, and Yudhishthira sees that life has fled from it.

After Vidura’s life leaves his body, an invisible voice forbids cremation and names the felicitous regions associated with him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXIII / SECTION XXIV / SECTION XXV / SECTION XXVI; lines 5721-5804 confidence: medium

Bodies sprinkled with Bhagirathi water and bones laid in her channel do not fall from heaven; people using her waters ascend to heaven, and even earlier sinners who later dwell beside Ganga attain a superior end; bathing exceeds the merit of hundreds of sacrifices.

The passage says that users of Ganga water ascend to heaven, bones in her channel prevent heavenly fall, and sinners about to sink into hell are rescued by Ganga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXIII / SECTION XXIV / SECTION XXV / SECTION XXVI; lines 5805-5888 confidence: high

Ganga's sight, touch, drinking, bathing, praise, and even intention toward her cleanse sins and rescue ancestors and descendants, including paternal and maternal races.

Ganga's waters are said to rescue ancestors and descendants, lead creatures to Heaven, and bear Sagara's ash-reduced sons from here to Heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXIX / SECTION XXX / SECTION XXXI / SECTION XXXII; lines 37507-37553 confidence: medium

Vyasa, "bathing in the sacred waters of the Bhagirathi, summoned all the deceased warriors," including those from both Pandava and Kaurava sides and kings from diverse realms.

The passage depicts living figures seeing deceased warriors and kings through a supernatural manifestation and celestial vision.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXV / SECTION XXVI / SECTION XXVII / SECTION XXVIII; lines 29017-29100 confidence: medium

The Adhwaryu says the goat will not be destroyed, receives good if the Vedic declaration is true, and its parts return to earth, water, sun, horizons, sky, and life-winds.

The Adhwaryu describes the goat's bodily and sensory components returning to earth, water, sun, horizons, sky, and life-winds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXVI / SECTION XXVII / SECTION XXVIII / SECTION XXIX; lines 37267-37345 confidence: medium

Dhritarashtra says the meeting with ascetics has made his life successful, that their sight has cleansed him of sin, and that he no longer fears his end in the next world.

Dhritarashtra asks what end was attained by slain allies, sons, and grandsons, and describes fallen heroes as guests of the king of the dead.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXVI / SECTION XXVII / SECTION XXVIII / SECTION XXIX; lines 37347-37387 confidence: medium

Through thy penances thou art competent to create new worlds; Gandhari asks about showing the king his children now in the other world.

Gandhari asks the ascetic Vyasa to show Dhritarashtra his dead children who are in the other world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXVIII / SECTION XXIX / SECTION XXX / SECTION XXXI; lines 37449-37504 confidence: medium

Vyasa says he will dispel their sorrow and tells them to go toward the Bhagirathi, where they "will then behold all those that have been slain on the field of battle."

Vyasa directs the assembly to the Bhagirathi, where they are to behold those slain in battle; the group waits on the Ganga's banks and performs rites in the sacred stream.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXX / SECTION XXXI / SECTION XXXII / SECTION XXXIII; lines 29360-29383 confidence: medium

“The path is traversable with the aid of the understanding and not of this body”; actions bind the body.

The speaker refers to the world hereafter and says the path is traversable by understanding, not the body.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXX / SECTION XXXI / SECTION XXXII / SECTION XXXIII; lines 37556-37630 confidence: high

Vaisampayana describes sin-cleansed men meeting in happiness: kin meet kin, the Pandavas meet Karna, the son of Subhadra, and Draupadi's children, and the sons of Pandu become reconciled with Karna.

The passage explicitly refers to a meeting between the hallowed dead and living human beings, with kin and companions reunited for a night.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXX / SECTION XXXI / SECTION XXXII / SECTION XXXIII; lines 37556-37630 confidence: high

After embraces and leave-taking, the ascetic dismisses the concourse; the crowd disappears before the living, plunges into the sacred Bhagirathi with cars and standards, and goes to regions including those of the gods, Brahman, Varuna, Kuvera, Surya, Uttara-Kurus, and the company of deities.

The departed plunge into the sacred Bhagirathi and proceed from there to named divine regions and other abodes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXI / SECTION XXXII / SECTION XXXIII / SECTION XXXIV; lines 37633-37691 confidence: high

In connection with the Horse-sacrifice, a Sruti is cited to say that life-breaths and senses of embodied creatures exist eternally even when borne to the other world.

The passage mentions paths of the deities, passage from this world to the next, deities as lords of that passage for sacrificial animals, and Jivas attaining excellent goals through sacrificial adoration.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXI / SECTION XXXII / SECTION XXXIII / SECTION XXXIV; lines 6654-6739 confidence: medium

The Brahmana is said to know the source and return of the universe, the path to Heaven and the opposite path, past and future; those who follow Brahmanas or accept their words are never vanquished.

The Brahmana is said to know whence the universe springs, where it returns when apparently destroyed, the path to Heaven, the opposite path, and past and future events.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXII / SECTION XXXIII / SECTION XXXIV / SECTION XXXV; lines 29434-29524 confidence: low

The Rishis bow to Brahma and ask about right action, release from sin, auspicious paths, truth, sin, the northern and southern paths, destruction, Emancipation, birth, and death.

The Rishis ask by what action the northern and southern paths are obtained, in a sequence of questions about destruction, Emancipation, birth, and death.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXIII / SECTION XXXIV / SECTION XXXV / SECTION XXXVI; lines 29574-29659 confidence: high

Men of evil conduct marked by Darkness are said to go to hell and sink downward into forms such as immobile entities, animals, beasts, carnivores, snakes, worms, insects, birds, quadrupeds, or afflicted human births.

Men marked by Darkness and sinful deeds are said to be ordained for hell and to sink into lower births including animals, snakes, insects, and afflicted human states.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXIII / SECTION XXXIV / SECTION XXXV / SECTION XXXVI; lines 37750-37814 confidence: medium

“the re-appearance of his children ... Dhritarashtra, became divested of his grief and returned (from the banks of the Bhagirathi) to his retreat.”

The passage states that Dhritarashtra sees the reappearance of his children, that Duryodhana and others are denizens of the other world who have been seen, and that his grief no longer obstructs him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXIX / FOOTNOTES / BOOK 16 / BOOK 17; lines 39159-39259 confidence: medium

The Pandavas and Draupadi fast, face east, set themselves on Yoga and Renunciation, and traverse various countries, rivers, and seas.

The travelers fast, face east, set themselves on Yoga and Renunciation, and traverse countries, rivers, and seas after resolving to leave the world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXIX / FOOTNOTES / BOOK 16 / BOOK 17; lines 39261-39364 confidence: medium

The brothers urge Dhananjaya to obey; he throws the bow and quivers into the sea; the fire deity disappears; the Pandavas proceed by changing directions and see Dwaraka covered by the ocean.

The heroes are described as observant of Yoga, intent on circling the whole earth, and moving through oceanic, mountainous, desert, and Meru settings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXIX / FOOTNOTES / BOOK 16 / BOOK 17; lines 39366-39462 confidence: high

Shakra says Yudhishthira's brothers and Krishna have already reached Heaven after casting off their human bodies, while Yudhishthira is ordained to go there in his own present body.

Shakra says Yudhishthira will go to Heaven in his current body; divine beings then carry him upward in a car, and Narada states that he reached Heaven in his own human body.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXIX / FOOTNOTES / BOOK 16 / BOOK 17; lines 39464-39487 confidence: high

Purandara, chief of the deities, tells the king to live in the place he has won by meritorious deeds and says he has attained great success.

The passage names Heaven, the region of the gods, regions of felicity, and Yudhishthira's wish to go where his companions have gone.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXIX / SECTION XL / SECTION XLI / SECTION XLII; lines 29961-30031 confidence: low

One crosses a river with the five senses as steep banks, mental inclinations as waters, and delusion as lake; after subjugating lust and wrath, one beholds the Highest and sees self in self and all creatures.

The passage describes crossing a river whose banks are the five senses, waters are mental inclinations, and lake is delusion before beholding the Highest.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX / FOOTNOTES; lines 38108-38230 confidence: high

The dead become Preta for one year until Sapindikarana Sraddha, then unite with the Pitris; first, monthly, and annual Sraddha gifts rescue the Preta or add merit.

The dead become Preta for one year, then unite with the Pitris after Sapindikarana Sraddha; Sraddha gifts rescue or benefit the Preta.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVIII / SECTION XXXIX / FOOTNOTES / BOOK 16; lines 38683-38753 confidence: medium

Keshava sees Rama in Yoga; a mighty white snake issues from his mouth, leaves the human body as a thousand-headed mountain-sized red-eyed Naga, proceeds to the ocean, and is received and worshipped by Ocean, celestial snakes, and sacred Rivers with ritual honours.

The departing Naga proceeds toward the ocean and is received by Ocean, celestial snakes, and sacred Rivers with ritual honours.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVIII / SECTION XXXIX / FOOTNOTES / BOOK 16; lines 38755-38828 confidence: medium

The city is described as a river with clans, horses, cars, music, roads, squares, gems, walls, Rama, and Krishna forming parts of the image; it seems to Arjuna like the fierce Vaitarani bound in Time's net and like a lotus in winter.

The devastated city of Dwaraka is described as a river and is explicitly likened to the fierce Vaitarani bound in Time's net.
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The Markandeya Purana Burnmg-pitober, t ydmyak read ydmyaiJ^, / CANTO XIT. / Canto XIV. / CANTO XIV.; lines 4258-4312 confidence: medium

Men dwelling in hell diminish sins by torments day and night; in Svarga virtues are consumed in the company of immortals with songs and joys of Gandharvas, Siddhas, and Apsarases; god, human, and brute states are named as conditions for consuming good or evil through pleasure or pain.

Hell and Svarga are named as places where sins and virtues are respectively consumed through torment or celestial joys.
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The Markandeya Purana CANIO LIII. / CANTO IIT. / CANTO LT. / Canto LY.; lines 15284-15398 confidence: medium

The earth is called a “four-leaved lotus-flower”; Bharata is named “the land of action” where merit and sin are acquired.

Bharata alone is the land where merit and sin are acquired, and from it a man reaches Svarga, final emancipation, the human world, hell, or brute-condition.
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The Markandeya Purana Canto CVI. / CANTO CVI. / ALL HEAVENLY BEINHS WORSHIP THE SUN. / CANTO evil.; lines 31404-31509 confidence: medium

Visvakarman gradually diminishes the Sun’s glory while gods are gathered; hearing of the paring down of the Sun’s body, which is linked with the cold, rainy, and hot seasons, leads one to the Sun’s world at life’s end.

The passage says that after hearing of the paring down of the Sun’s body, one goes to the Sun’s world at the close of life.
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The Markandeya Purana CANTO CXFIIT. / CANTO CXIX. / KHANINKTRA WAS AN EXTRAOEDINARY SACEIFICER. 619 / CANTO CXX.; lines 34034-34205 confidence: medium

The second deer says self-killers go to worlds called 'The Sun-less,' while sacrificial cattle attain exalted stations; it cites Agni, the lord of the waters, and the Sun as sacrificial precedents.

The second deer contrasts 'Sun-less' worlds for self-killers with exalted stations for cattle suitable for sacrifice and names divine examples connected with sacrificial elevation.
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The Markandeya Purana CANTO IX. / THE BATTLE OF THE MAINA ANT) TEE HEBOH. / CANTO X. / Canto X.; lines 3357-3411 confidence: medium

Synopsis: Jaimini asks the Birds how beings come into existence and die and how the foetus develops; the Birds repeat Sumati's explanation to his father; Sumati remembers former existences and explains death, after-existences according to conduct, and hell Raurava.

Jaimini states that a dead person experiences the results of good and bad deeds, and the prose synopsis says Sumati explains after-existences according to how one has lived, including hell Raurava.
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The Markandeya Purana CANTO LT. / Canto LY. / Canto LVI. / Canto LVII.; lines 15566-15610 confidence: medium

"merit-producing action exists nowhere else, nor action that tends to sin, except in Bharata"; from this land Svarga, final emancipation, and a medium end are attained.

The passage says that from Bharata one attains Svarga, final emancipation from existence, and a medium end.
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The Markandeya Purana CANTO NV- / PUNISHMENTS FOB VARIOUS SINS. / CANTO XV. / Hirita ; see note ** p. 28.; lines 4754-4820 confidence: medium

One who takes away land goes to Raurava and other very terrible hells, then becomes grass, a bush, a creeper, a climbing shrub, a reed, and a tree by degrees.

For taking land, the passage names Raurava and other terrible hells and then gives a staged sequence of subsequent forms and afflictions.
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The Markandeya Purana CANTO Till. / CANTO TUX. / CANTO VIII. / CANTO Till.; lines 2933-3047 confidence: high

The king reflects on entering the fire, fears rebirth in bondage to c'andalas and fall into Naraka, describes Vaitarini and Asi-patra, laments his only son, and resolves to fall with the son's body into the blazing fire.

The king lists possible post-mortem destinations and punishments, including Naraka, Vaitarini, the Asi-patra wood, and other hell-like places.
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The Markandeya Purana CANTO VIII. / CANTO VIIX. / CANTO Till. / CANTO TUX.; lines 2718-2824 confidence: high

Sky-dwellers summon the king; Yama’s servants, bearing nooses of serpents, lead the prince away by force; Yama relates Visvamitra’s deed.

The king is taken to Yama, sees Yama bodily, receives a command to return to the world of men, and falls back from the sky before waking.
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The Markandeya Purana CANTO X. / Canto X. / COKTERSATION BETWEEN A FATHER AND SON. 63 / CANTO X.; lines 3469-3624 confidence: medium

The birds introduce the father’s request, and the son says the circle of mundane existence is ever young and begins an account from the period of departure.

The son begins an account from the period of departure and describes hot moisture, blazing without fuel, vital organs, and the upward movement of Udana at death.
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The Markandeya Purana CANTO X. / Canto X. / COKTERSATION BETWEEN A FATHER AND SON. 63 / CANTO X.; lines 3469-3624 confidence: medium

Yama’s officers, described as terrifying, foul-smelling, hard-hearted, and armed with hammers and maces, approach the false man, who trembles, laments relatives, and shows fearful bodily signs.

Terrifying officers of Yama approach the false man, who trembles and laments his relatives when they come into view.
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The Markandeya Purana CANTO X. / Canto X. / COKTERSATION BETWEEN A FATHER AND SON. 63 / CANTO X.; lines 3626-3687 confidence: high

The dying person’s breath grows loud, sight fails, pain pervades him, he quits the body, and assumes another body produced by former actions, for chastisement, without mother and father.

The passage maps a sequence from death to another body, seizure by emissaries, travel through a southern road, and arrival at Tama’s city after twelve days.
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The Markandeya Purana CANTO X. / CANTO X. / Terrible. / COHCEPTIOH AND GESTATION.; lines 3744-3765 confidence: high

Celestial garlands, pearl strings, anklets, music, and incomparable heavenly chariots go quickly to the beings under discussion.

The passage describes heavenly chariots, descent into rebirth, and upward or downward paths as post-mortem trajectories.
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The Markandeya Purana Canto X. / COKTERSATION BETWEEN A FATHER AND SON. 63 / CANTO X. / CANTO X.; lines 3690-3741 confidence: high

Eaurava is described as two thousand yojanas in size, with a knee-deep chasm difficult to pass over, filled level with vehemently burning charcoal.

The passage names Eaurava and Hirayaj, gives measurements, terrain, agents, punishments, and a sequence through hells and later births.
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The Markandeya Purana CANTO XC?. / Canto XCY / Canto XCVI. / CANTO XCVI.; lines 29157-29279 confidence: medium

The speaker reveres the Pitris as united with the Supreme Soul, bodily present in a heavenly car, and recipients of sacrifice from yogins for deliverance from affliction.

The Pitris are described as in heaven, united with the Supreme Soul, dwelling in a heavenly car, and present in the moon’s rays and sun’s orb.
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The Markandeya Purana Canto XI. / CANTO XI. / CANTO xri. / CANTO XIII.; lines 4032-4062 confidence: medium

Dogs rend many limbs from the bodies of wailing ones; the speaker says he has described Asi-patra-vana to his dear father.

The passage names and describes Asi-patra-vana and Tapta-kumbha as distinct dreadful punishments or places of torment.
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The Markandeya Purana CANTO XI. / CANTO xri. / CANTO XIII. / Canto XIII.; lines 4064-4083 confidence: high

The son says he was born in a Vaiśya family in the seventh life preceding his present one.

The speaker identifies a wrongful act in a former life and says he was consigned to a terrible hell in consequence.
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The Markandeya Purana CANTO XI. / CANTO xri. / CANTO XIII. / Canto XIII.; lines 4064-4083 confidence: high

The hell is described as fearful with flames of fire and infested with birds with iron beaks.

The hell is described through concrete features: flames, iron-beaked birds, blood streams, machines that crush limbs, and sinners being cut apart.
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The Markandeya Purana Canto XIII. / Burnmg-pitober, t ydmyak read ydmyaiJ^, / CANTO XIT. / Canto XIV.; lines 4148-4255 confidence: high

The son says that, after being questioned by the high-souled king, Yama's officer, though dreadful, replied with modest speech.

A king in hell speaks with Yama's officer, agrees to be led by him, and asks for explanations of the torments seen there.
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The Markandeya Purana Canto XIV. / CANTO XIV. / PUNISHMEHTS FOE YABIOUS SIKS, / CANTO XIV.; lines 4369-4522 confidence: medium

Those who eat while gods, guests, living beings, dependants, visitors, pitris, fire, and birds remain unfed eat carrion and exudations and become mountain-sized Sucimukha birds.

The speaker repeatedly directs the addressee to behold or see groups of punished persons and describes many distinct punitive conditions.
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The Markandeya Purana CANTO XIV. / PUKISHMEOTS FOR VARIOUS SIN'S. / Canto XV. / CANTO NV-; lines 4584-4641 confidence: medium

Carrying away a deposit leads to worm birth after hell; a detractor becomes a Rakshasa after hell; destroying trust leads to birth as a fish.

Two punishments explicitly occur after release from hell, followed by nonhuman forms.
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The Markandeya Purana CANTO XIV. / PUNISHMEHTS FOE YABIOUS SIKS, / CANTO XIV. / PUKISHMEOTS FOR VARIOUS SIN'S.; lines 4524-4565 confidence: medium

The man who returns evil for good and injures friends drops into Tapta-kumbha and then undergoes grinding, Karambha-baluka, mechanical tortures, Asi-patra-vana, rending with saw-like leaves, division by the thread of Fate, and manifold torments.

One sinner is said to move through Tapta-kumbha, grinding, Karambha-baluka, mechanical tortures, Asi-patra-vana, saw-like leaves, division by the thread of Fate, and manifold torments.
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The Markandeya Purana CANTO XLIX. / THE DEVELOPEMENT OP MANKIND. / CANTO XLit. / CANTO h.; lines 13451-13476 confidence: high

Prajapatya is assigned after death to brahmans who perform ceremonies; Aindra is assigned to kshatriyas who do not flee in battle.

The passage lists multiple postmortem destinations assigned to specific classes and practices.
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The Markandeya Purana CANTO xri. / CANTO XIII. / Canto XIII. / Burnmg-pitober, t ydmyak read ydmyaiJ^,; lines 4085-4145 confidence: high

The speaker says he spent more than a hundred years in hell, scorched by heat and thirst; a sudden cool wind from a pitcher of meal and sand relieved the men and gave him bliss like that of celestial beings in Svarga.

The passage is set in hell, includes tormented inhabitants, a path-showing servant of Yama, and Vipas-cit's question about why he has incurred hell.
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The Markandeya Purana COHCEPTIOH AND GESTATION. / Canto XI. / CANTO XI. / CANTO xri.; lines 3920-4029 confidence: high

A question asks for a fuller account of the Narakas; the son replies that Raurava has been described and begins describing Maha-raurava to his father.

The passage sequentially names and describes multiple Narakas, each with distinct terrain, conditions, and punishments.
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The Markandeya Purana ILL 0ME5S FEESAOING BEATE. / Canto XLIII. / CANTO XLITI. / ILL OMENS PEESAGINO DEATH.; lines 11421-11476 confidence: medium

"in his sleep journeys to the south on a camel, or an ass, or a carriage" and "will die outright."

The passage says that one who dreams of traveling south on a camel, ass, or carriage will die outright.
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The Markandeya Purana PUKISHMEOTS FOR VARIOUS SIN'S. / Canto XV. / CANTO NV- / PUNISHMENTS FOB VARIOUS SINS.; lines 4644-4704 confidence: medium

Violating a friend's, guru's, or king's wife leads, after release from hell, to birth as a cock-cuckoo; the lustful man is born as a hog.

Several punishments specify that the offender is born in a new form when released or dismissed from hell.
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The Markandeya Purana PUNISHMEHTS FOE YABIOUS SIKS, / CANTO XIV. / PUKISHMEOTS FOR VARIOUS SIN'S. / Canto XV.; lines 4567-4581 confidence: medium

“For accepting anything of value from an outcaste, let a dvija be born an ass”

One punishment includes release from hell followed by becoming a worm, and another assigns rebirth as an ass.
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The Markandeya Purana PUNISHMEHTS FOE YABIOUS SIKS, / CANTO XIV. / PUKISHMEOTS FOR VARIOUS SIN'S. / Canto XV.; lines 4567-4581 confidence: medium

“The king hy Ms merit delivers all the inhabitants of hell and ascends to heaven,”

The king’s merit delivers all inhabitants of hell, and he ascends to heaven.
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The Markandeya Purana PUNISHMENTS FOB VARIOUS SINS. / CANTO XV. / Hirita ; see note ** p. 28. / CANTO XV.; lines 4823-5003 confidence: high

The passage contrasts sinful traits of those released from hell with righteous marks of sinless men who have quitted Svarga, then says the king has seen hell and should go elsewhere.

The passage states that people eat the fruits of their own actions, that evil-doers enter hell through their deeds, and that the king should go to Svarga through his merit.
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The Markandeya Purana PUNISHMENTS FOB VARIOUS SINS. / CANTO XV. / Hirita ; see note ** p. 28. / CANTO XV.; lines 5005-5016 confidence: medium

“Thus these hells have been reckoned up, O brahman!”

The speaker frames the account of hells as something he saw formerly and knows through previous experience.
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The Markandeya Purana Terrible. / COHCEPTIOH AND GESTATION. / Canto XI. / CANTO XI.; lines 3807-3917 confidence: medium

A man may reach Svarga, Niraya, or Naraka; after consuming the consequences of actions, he may be reborn with a remaining stock of good and evil.

The passage names Svarga, Niraya, and Naraka and says a person obtains or consumes the consequences of actions before rebirth.
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The Markandeya Purana Terrible. / COHCEPTIOH AND GESTATION. / Canto XI. / CANTO XI.; lines 3807-3917 confidence: medium

One carried off by Yama’s messengers or hurled to the hells still has conception, birth, death, and hell destined again; creatures revolve like the jar and rope at the well and are bound repeatedly by nature’s fetters.

The passage refers to one who is borne off by Yama’s messengers in the context of death, hell, and repeated rebirth.
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The Markandeya Purana THE COUESE OF CREATION. / THE COURSE OF CREATION. / CANTO XLTirr. / Canto XLIX.; lines 12946-12987 confidence: medium

The Treta Age begins with rivers and vegetation; people live on vegetation, take private property by might, lose vegetation, supplicate Brahma, and receive created cereals and plants, livelihoods through labour, laws, castes, and after-death spheres.

The synopsis says spheres assigned to various classes after death are mentioned.
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The Markandeya Purana THE STOEY OF HIEIS'-C'ANDBA. / CANTO VIII. / CANTO VIIX. / CANTO Till.; lines 2612-2715 confidence: high

The brahmans mention what Visvamitra had done and, in anger, curse him to go immediately to terrible Naraka.

After a curse, Yama's messengers with nooses seize the king and lead him to Naraka, where specific torments and time dilation are described.
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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 24460-24568 confidence: medium

Rāma compares kin and wealth to drifting logs that meet and part, says all must travel the path of sire and ancestors, and compares life to torrents falling downward.

Rāma speaks of a path all living men must tread, already taken by sire and ancestors.
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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 24460-24568 confidence: high

Rāma says the father won the skies and a heavenly home through care, gifts, duty, largess, rites, and a noble life, then cast aside his aged body and gained bliss in Brahmā's heavenly home.

The deceased king is said to have won the skies and a heavenly home through rule, gifts, duty, largess, and rites.
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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 24460-24568 confidence: medium

Rāma describes nights not returning, Yamuná flowing to the ocean, days and nights stealing life, the sun drying floods, death accompanying the traveler, and bodily aging.

Rāma describes death traveling with mortals and compares human life to a road all must tread, where sire and ancestors have led.
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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 confidence: medium

“A son is born his sire to free / From Put’s infernal pains”; Rāma connects this doctrine with Gayā and rites for ancestral shades.

Rāma cites a doctrine that a son is born to free his father from infernal pains and that sons are sought so one may perform rites at Gayā.
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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 confidence: high

Rāma asks Bharata to free their father from debt and grief, cites the teaching that a son called Puttra saves his father from Put’s infernal pains, refers to funeral rites at Gayā for ancestral shades, and asks Bharata to release their sire from hell and give him peace.

Rāma cites a doctrine that a son named Puttra saves his father from Put’s infernal pains and refers to funeral rites at Gayā for ancestral shades.
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The Ramayan of Valmiki Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26707-26883 confidence: high

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.

Śarabhanga has won Brahmá’s sphere through penance and, after leaving his body, rises beyond the homes of saints and gods to Brahmá’s realm.
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The Ramayan of Valmiki Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26707-26883 confidence: high

Sarabhanga says Indra came to carry him to Brahma's sphere, won by long penance, but he waited to see Rama before going to those undecaying worlds.

Sarabhanga says he has won Brahma's sphere through penance, then after entering the fire rises beyond the homes of saints and gods and reaches Brahma's sphere.
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The Ramayan of Valmiki Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys. / Canto LXXV. The Abjuration. / Canto LXXVI. The Funeral.; lines 21019-21132 confidence: low

Bharat laments beside the dead king, asking why he leaves his son and people, and who will guard Ayodhyá when the king has sought the sky and Ráma has been forced to fly.

Bharat speaks of the king as having sought the sky, in the context of death and funeral rites.
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The Ramayan of Valmiki Canto LXXVII. The Gathering Of The Ashes. / Canto LXXX. The Way Prepared. / Canto LXXXI. The Assembly. / Canto LXXXII. The Departure.; lines 21596-21735 confidence: low

Vaśishṭha says the king “has gone from earth and gained the skies” and tells Bharat: “Anointed king, ascend the throne.”

Vaśishṭha states that the king has gone from earth and gained the skies, and Bharat later refers to heavenly reward.
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The Ramayan of Valmiki Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39454-39589 confidence: medium

The unfailing shaft from Ráma’s bow is said to bring supreme bliss and light the way to Brahmá’s imperishable worlds.

The shaft that strikes Báli is said to bring bliss and light the way to Brahmá’s worlds.
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The Ramayan of Valmiki Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39454-39589 confidence: medium

Bāli falls; his gem-set golden chain, Sākra's gift, preserves life and beauty, and light is described from his limbs, chain, and the shaft, which lights the way to Brahmā's worlds.

The shaft that wounds Bāli is said to bring supreme bliss and light the way to Brahmā's undecaying worlds.
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The Ramayan of Valmiki Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 40089-40239 confidence: low

Tárá bends to the ground, embraces Báli, sobs on his breast, asks why a warrior and glorious king lies on the cold earth, mourns lost pleasures with him, and imagines him on the road to heaven preparing a fairer city.

Tárá imagines Báli on the road to heaven and preparing a fairer city as his new metropolis, and says he will woo nymphs above.
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The Ramayan of Valmiki Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 40089-40239 confidence: low

Tárá embraces Báli, laments that he lies on the cold earth and bare ground, imagines him on the road to heaven planning a fairer city, remembers their pleasures in the woods, and speaks of widowhood and heartbreak.

Tárá wonders whether Báli, famed for justice, has gone on the road to heaven to plan a fairer city as a new metropolis.
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The Ramayan of Valmiki Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 40241-40395 confidence: medium

Báli lies dying, looks at Sugríva, attributes events to Fate, yields the Vánar realm, and says he must go at Yáma’s call to Yáma’s gloomy hall.

Báli says he must leave life, realm, and power and go at Yáma’s call to Yáma’s gloomy hall.
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The Ramayan of Valmiki Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 40241-40395 confidence: medium

Báli says, “I must go at Yáma’s call / To sojourn in his gloomy hall,” leaving life, realm, and kingly power.

Báli states that he must go at Yáma's call to sojourn in Yáma's gloomy hall.
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The Ramayan of Valmiki Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 40397-40571 confidence: medium

Tárá brushes battle dust from Báli’s hair, tells Angad to look at his father, says Báli is borne to Yáma’s halls, and instructs the child to salute the king.

Tárá says Báli is borne to Yáma’s halls after his death.
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The Ramayan of Valmiki Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 40397-40571 confidence: medium

Tárá wipes dust from Báli’s hair, weeps, tells Angad to look at his dead father, and says Báli is borne to Yama’s halls.

Tárá says Báli is borne to Yama’s halls after death.
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The Ramayan of Valmiki Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed. / Canto C. The Meeting. / Canto CI. Bharata Questioned.; lines 23974-24121 confidence: medium

Bharata says Dasaratha died after Rama, Sita, and Lakshmana left to keep the vow; he asks Rama to pay water rites, since the gift from beloved hands remains fresh in the spirit-world.

Bharata asks Rama to perform water rites for Dasaratha and says offerings poured by the best-beloved hands remain fresh in the spirit-world.
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The Ramayan of Valmiki Canto XCVIII. Lakshman Calmed. / Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation.; lines 24124-24238 confidence: medium

Rāma asks, “How may I please his spirit?” and says his brothers have paid “Due offerings to his parting shade,” while also saying “other worlds our father hold.”

Rāma describes his father as gone above, held by other worlds, enrolled with the gods on high, and able to accept offerings where spirits live.
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The Ramayan of Valmiki Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 41959-42084 confidence: low

Lakshmaṇ says Ráma restored Sugríva to high estate and the Vánar throne; if Sugríva disowns this, Ráma’s arrows will make him meet Báli in Yáma’s hall, for the path to the gloomy God remains open.

Lakshmaṇ speaks of the path to the gloomy God and of Sugríva meeting Báli in Yáma’s hall.
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The Ramayan of Valmiki Canto XL. The Army Of The East. / Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North.; lines 43033-43125 confidence: medium

The North Kurus are described as the resting place of holy spirits of the blest, with silver streams, bright pools, jeweled flowers, blue lotuses, pearls, precious stones, gold-fruited trees, pearl-decked maidens, song, and music.

The route includes the North Kurus, where holy spirits of the blest rest, and a sunless, boundless shore beyond which the searchers must not go.
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The Ramayan of Valmiki Canto XL. The Army Of The East. / Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North.; lines 43033-43125 confidence: medium

The North Kurus' land is described as the resting place of holy spirits of the blest, with radiant streams, jewel-like flowers, pearl and precious stones, golden-fruited trees, music, and unending bliss.

The North Kurus are described as a land of holy spirits of the blest, and the route continues to a sunless realm where Brahma and sages are present before travel is prohibited.
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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 confidence: medium

Rávan laments Kumbhakarṇa as a famed chief, says he has gone to Yáma’s hall, calls him his better arm, wonders how Ráma’s shaft killed him, speaks of revenge and death, and regrets rejecting Vibhishaṇ’s warning.

Rávan says Kumbhakarṇa has fled to Yáma’s hall and speaks of seeking the realm to which his brother goes.
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The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35739-35838 confidence: high

Ráma orders fuel for the funeral rite, says he will light the fire and lay the bird on the pyre, and blesses the bird to depart to celestial seats.

The passage explicitly links funeral texts, libations, and offerings with the parted soul rising to the skies, and later states that the vulture soars to a blissful seat.
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The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36293-36417 confidence: medium

Kabandha says Sugrīva knows where man-eating giants dwell and will send Vānars to search rocky heights, hills, caves, lakes, streams, and all directions.

Kabandha says Sugrīva could search ordinary terrain, Rāvaṇ’s halls, Mount Meru, and dark deep hell for Sītā.
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The Ramayan of Valmiki Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers. / Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming.; lines 19676-19768 confidence: medium

Kauśalyā addresses Kaikeyī, says Rāma has gone far away, the king has sought the skies, and accuses Kaikeyī and a hump-backed maid of laying the royal house in death.

The passage says the dead king has sought the skies and later that he has fled to heaven.
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The Ramayan of Valmiki Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers. / Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming.; lines 19676-19768 confidence: medium

Kauśalyā weeps over the dead king, places his head on her lap, accuses Kaikeyī, says Rāma is gone, and says her lord has sought the skies.

The passage says rites for parted souls are completed and that the dead king has sought the skies or fled to heaven.
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The Ramayan of Valmiki Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat.; lines 33639-33794 confidence: medium

The Maithil lady says death is near Rávaṇ, names Vaitaraṇi as a foamy blood flood, describes a dark sword-leaved wood and iron-thorn thickets, and recalls Ráma’s destruction of many fiends.

The Maithil lady invokes Vaitaraṇi, a blood-like flood, a sword-leaved wood, iron thorns, and coils of death while warning Rávaṇ that his end is near.
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The Ramayan of Valmiki Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat.; lines 33639-33794 confidence: medium

She tells Rávaṇ that the coils of Fate and death are around him and describes Vaitaraṇi as a foamy blood flood, along with a dark wood of sword-like leaves and thickets with iron-pointed thorns.

The Maithil lady invokes Vaitaraṇi, a blood flood, a sword-leaf wood, and iron-thorn thickets as sights or paths before death-doomed Rávaṇ.
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The Ramayan of Valmiki Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East. / Canto XLI. The Army Of The South.; lines 42772-42919 confidence: medium

The speaker gathers a chosen southern band, naming Nila, Jambavan, Hanuman, other lords, and Angad as chief and guide, and orders them to explore toward the southern coast.

The search route proceeds through terrestrial and maritime realms until it reaches the boundary before the departed spirits' sphere and Yama's dark metropolis, beyond which the living may not travel.
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The Ramayan of Valmiki Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East. / Canto XLI. The Army Of The South.; lines 42772-42919 confidence: medium

The southern route passes Vindhya, Narmadā with basking serpents, Krishṇaveṇī, Godāvarī, Mekhal, Utkal, Daśārṇa, Avantī, Abravanti, Dandak woods, caves, Ayomukh, sandal forests, and Kāverī.

The itinerary progresses through land, sea, sacred mountains, serpent city, guarded groves, and finally the departed spirits’ sphere and Yama’s metropolis, beyond which living beings may not go.
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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 confidence: medium

Garuḍ says Sagar’s sons died by Kapil’s hand and that only Gangā’s holy flood, not earthly water, can wash their ashes, free them from sin, and bring them to Indra’s heaven.

Gangā’s wave is said to cleanse mortal stain, wash the ashes, free the sixty thousand from sin, and lead them to Indra’s heaven or heavenly bliss.
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The Ramayan of Valmiki Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5908-6061 confidence: medium

For Bhagírath’s sake Śiva ends Gangá’s wandering and sends her into Vindu’s lake; seven rivers issue from her, and the seventh follows Bhagírath.

The river is led from sky to earth, then to the ocean and nether caves, where it completes delayed rites for the dead.
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The Ramayan of Valmiki Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5908-6061 confidence: high

The water falls from Śiva's head to earth, gleams pure, and is touched by spirits, sages, and bards condemned to earth; freed from sin, they return to the skies, and sin and stain are banished where the river flows.

Condemned beings touch the water sanctified by Śiva, are freed from sin, and return to the skies; the passage also states that Gangá washes the wicked clean.
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The Ramayan of Valmiki Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5908-6061 confidence: high

Gangá reaches the sea and goes deep below through earth's nether caves to the place dug by Sagar's sons; Bhagírath pours funeral libation over his kinsmen's dust, and their spirits gain beatitude, heavenly bodies, and eternal rest in the skies.

Bhagírath leads Gangá's purifying waves to his kinsmen's dust, pours a funeral libation, and their spirits gain beatitude and ascend in heavenly bodies.
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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 confidence: high

Brahma, arriving with celestial beings, praises Bhagirath and says Sagar's sons have won bliss and heaven and will retain godlike rank as long as the ocean stands by the land.

Brahma says Sagar's sons have won heaven and tells Bhagirath to bathe and pour libations for his dead kin in Ganga's holy water.
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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 confidence: medium

Brahma addresses Bhagirath, praises him, and states that Sagar's sons are freed from stain, have won heaven, and will remain godlike in heaven as long as the ocean stands by the land.

Sagar's sons are freed from stain and established in heaven, while Bhagirath is told to pour drink-offerings and libations for his kin.
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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 confidence: medium

“Gangá thine eldest child shall be, / Called from thy name Bhágirathí; / Named also—for her waters fell / From heaven and flow through earth and hell— / Tripathagá”

Ganga is called Tripathaga because her waters fall from heaven and flow through earth and hell, explicitly linking three cosmic regions.
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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 19233-19377 confidence: low

Daśaratha identifies himself, recounts hunting by the Sarjú, mistaking the sound of water for an elephant, shooting, finding the wounded youth, drawing out the shaft, and asking pardon.

Daśaratha says the youth went up to heaven, while the father speaks of the son’s soul in Yama’s dark domain.
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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 19379-19551 confidence: high

The father asks the son to delay going to Yama's realm and imagines petitioning Yama, Vivasvat's son and King of justice, to restore the child.

The passage names Yama's realm, imagines an appeal to Yama, describes heavenly homes for the virtuous, and depicts the son's spirit ascending to the sky with Indra.
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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 19379-19551 confidence: medium

The father and mother shed or pay funeral water for the dead and complete rites with water.

The passage links funeral water rites, the parents' self-immolation on the pyre, and their immediate passage to heaven.
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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 19379-19551 confidence: high

The aged saint and wife shed funeral water; the son's spirit leaves the body in celestial form and tells them a glorious home above rewards his filial love, which they will share.

The son's spirit says a glorious home above rewards his filial care, then ascends skyward with Indra on a bright flaming car.
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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 19379-19551 confidence: high

The father asks the son not to depart to Yama's realm yet and says he will petition Yama, Vivasvat's son and King of justice, to restore the child.

The father describes Yama's realm and heavens occupied by the valiant slain, named heroes, ritual practitioners, givers, faithful spouses, and dutiful servants.
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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 confidence: low

Sugriva says the sun travels through heaven only as far as Asta, then sinks behind it; beyond lies a sunless sea unknown to him.

The route extends to Mount Asta, where the sun sets, and beyond it lies a sunless sea unknown to the speaker.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57756-57837 confidence: high

Rávaṇ invades the kingdom of departed spirits and fights its sovereign Yáma.

The passage describes the kingdom of departed spirits with a blood river, lamentations, thirst, worms, tortures of the guilty, and pleasures of the just.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57756-57837 confidence: medium

Rávaṇ invades the kingdom of departed spirits; the passage describes a river with waves of blood, lamentations, cries for water, a devouring worm, tortures of the guilty, pleasures of the just, and notes resemblance to Homer, Virgil, and Dante.

The departed realm contains punitive images for the guilty and pleasures for the just, with Yáma as sovereign.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57898-57933 confidence: medium

Ráma enters the glory of Vishṇu with his body and followers; he asks Brahmá to find an abode for the people who accompanied him from devotion, and Brahmá appoints them a celestial residence.

After Ráma enters Vishṇu’s glory with his followers, he asks Brahmá to find an abode for those who accompanied him from devotion, and Brahmá appoints a celestial residence.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64710-64863 confidence: high

The distant south beyond the earth is described as the home of departed spirits and the city of Yama, god of death.

The far south beyond the earth is described as home of departed spirits and Yama’s city.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64710-64863 confidence: high

The distant south beyond the earth's confines is described as the home of departed spirits and the city of Yáma, God of Death.

The distant south beyond the confines of the earth is identified as the home of departed spirits and the city of Yáma.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65264-65393 confidence: medium

The south is identified as the region of Yama, God of Death, and as the place of departed spirits.

The south is identified as Yama’s region and the place of departed spirits.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65395-65547 confidence: medium

A murderer of an ambassador is said to go to Taptakumbha, the hell of heated caldrons.

A murderer of an ambassador is said to go to Taptakumbha, the hell of heated caldrons.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65395-65547 confidence: medium

A cited passage says one who murders an ambassador goes to Taptakumbha, a hell of heated caldrons.

The cited rule sends the murderer of an ambassador to Taptakumbha, the hell of heated caldrons.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63301-63465 confidence: high

A note says only highest merit grants permanent heaven; lower merit grants temporary heavenly residence. Yayāti went to heaven and was thrown down to earth when his term expired.

The note explains that only highest merit wins permanent heaven, while lesser merit produces temporary residence; Yayāti is thrown down to earth when his term expires.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63301-63465 confidence: high

The note says permanent heaven requires the highest merit, lesser merit gives temporary heavenly residence, and King Yayáti was thrown down to earth when his term expired.

The note states that lesser merit buys only temporary heavenly residence and gives Yayáti as an example of a king thrown down to earth after his term expired.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63467-63548 confidence: medium

“The great pilgrimage to the Himálayas, in order to die there.”

A note defines a great pilgrimage to the Himálayas as being undertaken in order to die there.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 58887-59007 confidence: medium

Gorresio explains that Indian belief divided the universe into worlds or lokas: heaven, earth, and hell in one division, and seven worlds in another, including Bhúrloka, Bhuvarloka, Svarloka, and Brahmaloka; spirits reaching Brahmaloka are exempt from rebirth.

The note describes the universe as divided into worlds or lokas and identifies Brahmaloka as a state where spirits are exempt from rebirth.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 58887-59007 confidence: high

A line asks, “What worlds await thee, Queen, for this?” The note explains Indian lokas: three principal worlds and a sevenfold division including Bhúrloka, Bhuvarloka, Svarloka, and Brahmaloka; spirits reaching Brahmaloka are exempt from rebirth.

The note explains multiple lokas and states that spirits reaching Brahmaloka are exempt from being born again.
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The Ramayan of Valmiki INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426. / GORRESIO.; lines 64295-64428 confidence: high

Merit from holy or austere life grants a temporary seat in bliss; when merit is exhausted, return to earth is unavoidable.

The passage states that accumulated merit grants only temporary bliss and that return to earth is unavoidable once merit is exhausted.
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The Ramayan of Valmiki INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426. / GORRESIO.; lines 64295-64428 confidence: high

Merit from holy or austere life secures temporary bliss; when it is exhausted, return to earth is unavoidable.

The note states that merit earns only a temporary seat in bliss and that return to earth becomes unavoidable when the merit is exhausted.
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The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58041-58109 confidence: medium

In a later mythological epoch, Gandharvas are musicians in Indra’s paradise; Apsarases are wives of Gandharvas and are promised as a reward to heroes fallen in battle entering Indra’s paradise.

Apsarases are promised as a reward to heroes fallen in battle when they are received in Indra’s paradise.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63550-63687 confidence: high

“The southern region is the abode of Yama the Indian Pluto, and of departed spirits.”

The passage explicitly assigns Yama and departed spirits to the southern region.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63550-63687 confidence: medium

“The southern region is the abode of Yama the Indian Pluto, and of departed spirits.”

The passage explicitly locates Yama and departed spirits in the southern region.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63550-63687 confidence: low

“My soul shall thine keep company to heaven.”

The quoted King Henry V passage has a dying speaker ask another soul to keep company to heaven.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63689-63846 confidence: medium

Put is described as a hell-region for men with no son to perform funeral rites; putra is explained as a deliverer from Put.

Put is described as a hell-region for men lacking a son to perform funeral rites, while sacrificial spheres or mansions are gained by correct sacrifices.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63689-63846 confidence: medium

Gayā is described as a holy city for funeral offerings to ancestors; Put is defined as a hell-region for men who leave no son to perform funeral rites, and putra is explained as a son-deliverer.

Gayā is associated with funeral offerings for ancestors, and Put is described as a hell-region for men without a son to perform necessary funeral rites.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63848-64027 confidence: medium

Daśaratha is described as dead; although in heaven, he still takes loving interest in his son’s fortunes.

Daśaratha is dead, in heaven, and still lovingly interested in his son’s fortunes; the passage also identifies the south as residence of the departed.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63848-64027 confidence: medium

Daśaratha is said to be dead, in heaven, and still taking loving interest in his son’s fortunes; Sítá had been informed of his death.

Daśaratha is described as dead, in heaven, and still caring about his son’s fortunes.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63848-64027 confidence: medium

“The south is supposed to be the residence of the departed.”

The south is identified as the residence of the departed.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64029-64181 confidence: high

The spirits of the good stay in heaven until their accumulated merit is exhausted, then return to earth as falling stars.

Good spirits dwell in heaven until merit is exhausted and then redescend to earth as falling stars.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64029-64181 confidence: high

Good spirits dwell in heaven until their accumulated merit is exhausted, then redescend to earth as falling stars.

Good spirits dwell in heaven until merit is exhausted and then descend to earth as falling stars.
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The Rámáyan of Válmíki, translated into English verse Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24458-24566 confidence: medium

Ráma says life flies like torrents and that virtue should be pursued; he says their sire won the skies through care for servants and people, gifts, and duty.

The father and king is said to have won the skies and gained a blissful heavenly home through care for people, gifts, duty, largess, and rites.
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The Rámáyan of Válmíki, translated into English verse Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24711-24861 confidence: high

Ráma cites Gayá and a teaching that a son is born to free his father from Put's infernal pains; he says sons are desired so that one may pay funeral rites at Gayá and give the father peace.

Ráma cites the doctrine that a son frees his father from Put's infernal pains and refers to funeral rites at Gayá for ancestral shades.
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The Rámáyan of Válmíki, translated into English verse Canto CXII. The Sandals. / Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage.; lines 26573-26702 confidence: high

Virádha directs Ráma to Śarabhanga’s cot, asks to be placed under earth first, and states that under an old law giants laid in earth rise to eternal homes in the skies.

Virádha states an old law that giants laid in earth rise to eternal homes in the skies, and the passage says his spirit fled to heaven after the body was laid in earth.
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The Rámáyan of Válmíki, translated into English verse Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26705-26881 confidence: high

Ráma, Lakshmaṇ, and Sítá approach Śarabhanga beside the holy flame; the sage explains Indra came to take him to Brahmá’s sphere won by penance, but he waited to see Ráma.

Śarabhanga says Indra came to carry him to Brahmá’s sphere, a home won by long stern penance, and he later reaches that sphere.
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The Rámáyan of Válmíki, translated into English verse Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39452-39587 confidence: medium

A triple light shines from Báli’s limbs, chain, and the shaft; the never-failing shaft from Ráma’s bow brings bliss and lights the way to Brahmá’s undecaying worlds.

The shaft that kills or mortally wounds Báli is said to bring supreme bliss and light the way to Brahmá’s undecaying worlds.
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The Rámáyan of Válmíki, translated into English verse Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39589-39755 confidence: medium

The speaker says that even if the lady were in deepest hell or beneath the ocean’s swell, he would have followed and brought her back, as Hayagríva once freed the white Aśvatarí from hell.

The speaker claims he would have followed the Maithil lady into deepest hell or beneath the ocean and cites Hayagríva freeing the white Aśvatarí from hell.
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The Rámáyan of Válmíki, translated into English verse Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 40239-40393 confidence: medium

Bāli tells Sugríva to blame Fate, not himself; says the Vánar realm is now Sugríva’s; and says he must go at Yáma’s call to his gloomy hall, leaving life, realm, and kingly power.

Bāli says he must leave life, realm, and power, and go at Yáma’s call to sojourn in his gloomy hall.
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The Rámáyan of Válmíki, translated into English verse Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 40395-40569 confidence: medium

Tárá cleans dust from Báli’s hair, tells Angad to behold and salute his dead father, and says Báli is borne to Yáma’s halls; Angad presses his father’s feet and speaks to him.

Tárá states that Báli, bright as the early sun, is borne to Yáma’s halls.
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The Rámáyan of Válmíki, translated into English verse Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 41957-42082 confidence: low

Lakshmaṇ says Ráma restored Sugríva to the Vánar throne and warns that, if Sugríva disowns this deed, Ráma’s arrows will send him to meet Báli in Yáma’s hall.

Lakshmaṇ warns that if Sugríva fails his vow he may be struck by Ráma’s arrows and meet Báli in Yáma’s hall, following the path his brother trod.
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The Rámáyan of Válmíki, translated into English verse Canto XL. The Army Of The East. / Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North.; lines 43031-43123 confidence: medium

The North Kurus are described as a land where holy spirits of the blest rest, with golden lilies, silver streams, gem-like flowers, blue lotuses, pearls, precious stones, and golden-fruited trees.

The North Kurus are described as the resting place of holy spirits of the blest, with jeweled waters, golden vegetation, joy, music, and untroubled life.
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The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused.; lines 54019-54174 confidence: medium

Rávaṇ laments Kumbhakarṇa, speaks of Yama's hall, calls him his lost better arm, names Ráma's shaft, mentions gods and sages triumphing, desires revenge, and speaks of death and the realm where his brother goes.

Rávaṇ asks why Kumbhakarṇa has fled to Yama's hall and says he will seek the realm where his brother goes.
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The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35737-35836 confidence: high

Ráma lays the bird on the pyre, kindles the flame, kills deer, makes venison balls on grass, and recites death texts so the parted soul may rise to the skies.

Ráma performs cremation, offerings, recitation, and libations so the parted soul may rise and find passage to the skies; the closing says the vulture soars to a blissful seat.
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The Rámáyan of Válmíki, translated into English verse Canto XVI. Winter. / Canto XVIII. The Mutilation. / Canto XIX. The Rousing Of Khara. / Canto XXI. The Rousing Of Khara.; lines 29035-29173 confidence: medium

Khara’s wrath awakens; he says Ráma and his brother will go to Yama’s realm below, that his axe will lay Ráma dead before sunset, and that his sister’s lips will be red with Ráma’s warm blood.

Khara threatens that Ráma and his brother will go that day to Yama’s realm below.
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The Rámáyan of Válmíki, translated into English verse Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat.; lines 33637-33792 confidence: medium

She says Fate's coil is around him and names “Vaitaraṇi, the flood” with foamy blood, a dark wood of sword-like leaves, and iron-pointed thorns.

The speech evokes Vaitaraṇi as a bloody flood, a dark wood with sword-like leaves, and iron-pointed thickets as part of Rávaṇ's impending death-bound fate.
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The Rámáyan of Válmíki, translated into English verse Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East. / Canto XLI. The Army Of The South.; lines 42770-42917 confidence: medium

The speaker orders the host to go forth toward the southern coast and search Vindhya, Narmadā, Krishṇaveṇī, Godāvarī, Mekhal, Utkal, Daśārṇa, Avantī, Abravanti, hills, brooks, caves, Daṇḍak's woods, Ayomukh, forests, and sandal-scented regions.

The route passes through extensive named sacred geography and ends at the boundary before the departed spirits' sphere and Yama's metropolis, beyond which living beings may not go.
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The Rámáyan of Válmíki, translated into English verse Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5906-6059 confidence: high

Spirits, sages, and bards condemned to earth gather around the tide sanctified by Śiva; those who touch the pure wave are freed from sin and return to the skies, and the world is glad where the water flows.

Condemned beings touch the river sanctified by Śiva, are freed from sin, and return to the skies; Sagar’s sons also rise after the waters reach their dust.
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The Rámáyan of Válmíki, translated into English verse Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5906-6059 confidence: high

Gangá follows Bhagírath to the sea and through earth’s nether caves to the depths dug by Sagar’s sons; Bhagírath pours a funeral libation over his kinsmen’s dust, and when the flood touches it their spirits gain beatitude, heavenly bodies, and rise to the skies.

Bhagírath pours a funeral libation over his kinsmen’s dust, and their spirits gain beatitude and heavenly bodies.
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The Rámáyan of Válmíki, translated into English verse Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 6061-6129 confidence: medium

Brahmá arrives with a celestial train, sees spirits freed from stain, and tells Bhagírath that Sagar’s sons have won bliss, heaven, and lasting godlike rank.

The passage links Gangá’s descent and ritual use with the release of Sagar’s sons from stain and their establishment in heaven.
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The Rámáyan of Válmíki, translated into English verse Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 6061-6129 confidence: high

Brahmá says Gangá will be Bhagírath’s eldest child, called Bhágirathí, and also Tripathagá because her waters fell from heaven and flow through earth and hell, glorifying three paths.

Gangá is called Tripathagá because her waters pass through heaven, earth, and hell, connecting multiple cosmic realms.
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The Rámáyan of Válmíki, translated into English verse Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers. / Canto LXII. Dasaratha Consoled.; lines 19231-19375 confidence: medium

Daśaratha finds the wounded hermit, removes the shaft at his request, says the hermit went to heaven, and admits he unwittingly killed the father’s son.

Daśaratha says the hermit went up to heaven, while the father refers to the soul in Yama’s dark domain.
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The Rámáyan of Válmíki, translated into English verse Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers. / Canto LXII. Dasaratha Consoled.; lines 19377-19549 confidence: high

The parents shed funeral water; the son's spirit appears in celestial form, says a glorious home above rewards filial love, and ascends swiftly with Indra in a bright flaming car.

The son's spirit leaves the body in celestial form, speaks of a heavenly home, and ascends to the sky with Indra in a bright flaming car.
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The Rámáyan of Válmíki, translated into English verse CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57754-57835 confidence: high

Rávaṇ invades the kingdom of departed spirits, battles Yáma, and the narrator describes bloody waters, lamentations, thirst, worms, punishments, pleasures of the just, and a comparison to underworld scenes in Homer, Virgil, and Dante; Yáma refrains from his deadly weapon because of Brahmá's request and promise to Rávaṇ.

Rávaṇ enters the kingdom of departed spirits, where the passage details blood, thirst, worms, tortures of the guilty, pleasures of the just, and conflict with Yáma.
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The Rámáyan of Válmíki, translated into English verse CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57896-57931 confidence: medium

Ráma resolves to install Bharata as successor and retire to follow Lakshmaṇ; Bharata refuses and decides to accompany him; Ráma’s subjects grieve and say they will follow wherever he goes.

Ráma’s devoted followers accompany him, and after Ráma enters Vishṇu’s glory he asks Brahmá to find them an abode; Brahmá appoints a celestial residence.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64708-64861 confidence: medium

The distant south beyond the earth's confines is the home of departed spirits and the city of Yáma, God of Death.

The distant south beyond the confines of the earth is identified as the home of departed spirits and the city of Yáma.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65262-65391 confidence: medium

The south is identified as the region of Yama, God of Death, and the place of departed spirits.

The south is identified as Yama’s region and the place of departed spirits.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65393-65545 confidence: high

A cited rule states that one who murders an ambassador goes to Taptakumbha, the hell of heated caldrons.

The passage states that one who murders an ambassador goes to Taptakumbha, the hell of heated caldrons.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63299-63463 confidence: medium

The note says highest merit gives permanent heaven, lesser merit gives temporary heaven, and Yayáti was ejected to earth when his term expired.

The note explains that heavenly residence depends on degree of merit and that Yayáti was expelled from heaven when his term expired.
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The Rámáyan of Válmíki, translated into English verse HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 58885-59005 confidence: medium

The note on “What worlds await thee, Queen, for this?” explains Indian belief in multiple worlds: a threefold division of heaven, earth, and hell, and a sevenfold division including Bhúrloka, Bhuvarloka, Svarloka, and Brahmaloka; spirits reaching Brahmaloka are exempt from rebirth.

The note lists multiple worlds or lokas and states that spirits reaching Brahmaloka are exempt from being born again.
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The Rámáyan of Válmíki, translated into English verse THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63548-63685 confidence: high

“The southern region is the abode of Yama the Indian Pluto, and of departed spirits.”

The passage identifies the southern region as the abode of Yama and departed spirits.
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The Rámáyan of Válmíki, translated into English verse THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63548-63685 confidence: medium

Dying York says over Suffolk: “My soul shall thine keep company to heaven.”

The Shakespearean parallel depicts one soul accompanying another to heaven.
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The Rámáyan of Válmíki, translated into English verse THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63687-63844 confidence: medium

Gayá is described as a holy city for funeral offerings to ancestors; Put is a hell for men who leave no son to perform rites for the departed, and putra is explained as a deliverer from Put.

Gayá funeral offerings honor ancestors, and Put is described as a hell for men without a son to perform rites necessary for the departed's happiness.
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The Rámáyan of Válmíki, translated into English verse THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64027-64179 confidence: high

“The spirits of the good dwell in heaven until their store of accumulated merit is exhausted. Then they redescend to earth in the form of falling stars.”

Good spirits dwell in heaven until their merit is exhausted and then redescend to earth as falling stars.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER III / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1239-1271 confidence: high

The one who fails while desiring righteousness comes at death to the Region of the Just, dwells there measureless years, and is born anew into a fair and happy home.

The aspirant who fails while desiring righteousness comes at death to the Region of the Just and dwells there for measureless years.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 1398-1510 confidence: high

At death, one who has meditated on Krishna alone enters his Being; one who has meditated otherwise goes to what he looked for.

Krishna states that the person who meditates on him at death enters his Being, while one who meditates otherwise goes to what was contemplated.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 1398-1510 confidence: high

A faithful dying person with mind set fast, trustful piety, and still breath passes in peace to Purusha's heaven, which Veda-readers name Aksharam and toward which saints and ascetics strive.

The highest way is described through sense-withdrawal, control of desire and vital airs, OM-recitation, and death while meditating on Krishna.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 1398-1510 confidence: high

An unmanifest, infinite, unchanging Life endures when created things pass away; none return after reaching it. Krishna says that Life is his, that he is there, and that all living things dwell in him as Purusha.

The unmanifest, infinite Life endures after created things pass away, and those arriving there do not return.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 1513-1672 confidence: high

Those who learn the threefold Vedas, drink Soma-wine, purge sins, and pay sacrifice earn passage to Swarga and enjoy Indra's heaven, but return to the world of death and change when the reward is spent.

Vedic Soma sacrificers reach Swarga then return after merit is spent; followers of gods, Pitris, Bhuts, or Krishna go to corresponding destinations.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER XI / CHAPTER XII / CHAPTER XIII / CHAPTER XIV; lines 2451-2566 confidence: high

A soul departing in Soothfastness goes to a perfect pure place; in Impulse, to the world of spirits tied to works; in hardened Ignorance, to birth in an unlighted womb.

The departing soul's destination is mapped according to Soothfastness, Impulse, or Ignorance: a perfect pure place, a world of spirits tied to works, or rebirth in an unlighted womb.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER XII / CHAPTER XIII / CHAPTER XIV / CHAPTER XV; lines 2569-2677 confidence: medium

Those who break from passion, dreams, and fleshly bonds, worship the Highest, pass to the eternal world, behold another light, return no more, and attain Krishna's rest.

Those who behold the other Sun, Moon, and Light return no more and attain Krishna's rest, described as life's utmost boon.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER XIII / CHAPTER XIV / CHAPTER XV / CHAPTER XVI; lines 2680-2782 confidence: high

Krishna lists virtues such as fearlessness, striving for wisdom, charity, tenderness, patience, fortitude, purity, and says these are signs of one on the fair path to heavenly birth.

The passage names a path to heavenly birth, Naraka, the Nether Road, the three gates of Narak, and Swarga's gate.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER XIII / CHAPTER XIV / CHAPTER XV / CHAPTER XVI; lines 2680-2782 confidence: high

"The Doors of Hell / Are threefold"—lust, wrath, and avarice; one who avoids those gates of Narak goes toward peace and Swarga's gate.

Lust, Wrath, and Avarice are named as the three doors of Hell/Narak through which men pass to ruin.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER XV / CHAPTER XVI / CHAPTER XVII / CHAPTER XVIII; lines 3045-3201 confidence: medium

Krishna says to hide the teaching from the faithless and mockers, praises faithful teaching and pious reading, and says the faithful hearer’s spirit rises after death to blessed regions.

The faithful hearer’s spirit, after death, is said to rise to regions where the blessed rest free of flesh.
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The Song Celestial; Or, Bhagavad-Gita EDWIN ARNOLD, C.S.I. / CONTENTS / CHAPTER I / CHAPTER II; lines 465-559 confidence: medium

The speaker says life is beyond harm, praises lawful war for a martial Kshattriya, warns of sin and infamy if duty is avoided, names Swarga or earthly kingship as outcomes, and urges equanimity in pleasure/pain, profit/ruin, victory/defeat.

Lawful battle is described as opening a gateway unto Heaven, and the killed warrior is said to win Swarga's safety.
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The Song Celestial; Or, Bhagavad-Gita PREFACE / EDWIN ARNOLD, C.S.I. / CONTENTS / CHAPTER I; lines 188-332 confidence: medium

Arjuna says overthrowing houses destroys household piety and rites, brings impiety, caste mingling, a Hell-ward road, and causes ancestors to fall from peace when deprived of funeral-cakes and death-water; he says holy hymns teach this.

Arjuna says destroyed houses lose rites and piety, families are sent on a Hell-ward road, and ancestors fall from peace when deprived of funeral offerings.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER III / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1244-1276 confidence: high

Krishna says the aspirant is not lost and that no heart holding one right desire treads the road of loss.

The seeker who fails while desiring righteousness goes after death to the Region of the Just, dwells there, and is later born anew in favorable conditions.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 1403-1515 confidence: high

Krishna identifies himself with Brahma, Adhyatman, Adhibhuta, Adhidaiva, Purusha, and Adhiyajna; he teaches that final meditation on him leads into his Being, while other final meditation leads elsewhere.

The passage states that meditation on Krishna at the hour of death leads to him, while other final meditation leads to the object contemplated; the highest way includes disciplined dying with OM.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 1518-1677 confidence: high

Those who learn the threefold Veds, drink Soma, purge sins, and sacrifice earn passage to Swarga and Indra's heaven, but after joy and merit are spent they return to the world of death and change.

The passage maps practitioners to Swarga, gods, Pitris, Bhuts, or Krishna, and states that those whose heavenly merit is spent return to the world of death and change.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER XI / CHAPTER XII / CHAPTER XIII / CHAPTER XIV; lines 2456-2571 confidence: high

A soul departing in Soothfastness goes to a perfect and pure place of Truth-knowers; in Impulse it passes to spirits tied to works; in hardened Ignorance it is born anew in an unlighted womb.

The soul's departure in Soothfastness, Impulse, or Ignorance leads respectively to a pure place, a world of spirits tied to works, or rebirth in an unlighted womb.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER XIII / CHAPTER XIV / CHAPTER XV / CHAPTER XVI; lines 2685-2787 confidence: medium

Krishna lists virtues such as fearlessness, wisdom-seeking, non-injury, truthfulness, patience, and purity as signs of one on the path to heavenly birth.

The virtues include striving for wisdom and are said to mark a fair path leading to heavenly birth; heavenly birth brings deliverance.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER XIII / CHAPTER XIV / CHAPTER XV / CHAPTER XVI; lines 2685-2787 confidence: high

"The Doors of Hell / Are threefold"—Lust, Wrath, and Avarice; avoiding Narak's three gates leads to peace and Swarga's gate.

The passage explicitly names three doors of Hell or gates of Narak—Lust, Wrath, and Avarice—and contrasts them with Swarga's gate.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER XV / CHAPTER XVI / CHAPTER XVII / CHAPTER XVIII; lines 3051-3193 confidence: high

Krishna says the faithful, wise, meek hearer, when he dies, will have his spirit rise "To those regions where the Blest, / Free of flesh, in joyance rest."

Krishna says the faithful hearer's spirit will rise after death to regions where the Blest rest free of flesh.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) EDWIN ARNOLD, C.S.I. / CONTENTS / CHAPTER I / CHAPTER II; lines 470-564 confidence: medium

The speaker says life in all living things is beyond harm, urges Arjuna not to tremble, and describes lawful war as a gateway to heaven.

The passage says lawful war opens a gateway to heaven and presents death as winning Swarga's safety, while victory brings earthly kingship.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) PREFACE / EDWIN ARNOLD, C.S.I. / CONTENTS / CHAPTER I; lines 193-337 confidence: medium

Arjuna says killing Dhritirashtra's sons and kin would bring guilt, destroy families, extinguish rites, lead to impiety and a hell-ward road, deprive ancestors of offerings, and that he would rather face weapons without striking back.

Arjuna says family overthrow destroys household piety, causes neglected rites, sends the family on a hell-ward road, and makes ancestors fall from peace through lack of funeral-cakes and death-water.
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The Upanishads OM! PEACE! PEACE! PEACE! / XVIII / OM! PEACE! PEACE! PEACE! / Part First; lines 674-830 confidence: medium

Nachiketas asks his father repeatedly to whom he will be given; the father replies that he gives him to Death, identified in commentary as Yama, Lord of Death.

Nachiketas is promised to Death, goes to Yama's abode, and waits there before receiving boons.
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The Upanishads OM! PEACE! PEACE! PEACE! / XVIII / OM! PEACE! PEACE! PEACE! / Part First; lines 832-861 confidence: medium

Yama says he knows the fire that leads to heaven, will tell it to Nachiketas, and describes it as the means of attaining endless worlds and as hidden in the heart of all beings.

The fire is said to lead to the realm of heaven, to attain endless worlds, and, when performed and known, to cross birth and death and attain eternal peace.
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The Upanishads Part Second / XVIII / XXIII / Part Third; lines 1323-1454 confidence: medium

The passage asks to learn Nachiketa fire-sacrifice as a bridge and to know the highest imperishable Brahman for those crossing to the other shore beyond fear; the commentary glosses that shore as the realm of immortality beyond disease and death.

Nachiketa fire-sacrifice is called a bridge, and knowledge of Brahman is connected with crossing to an other shore beyond fear, glossed as immortality beyond disease and death.
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The Upanishads The Upanishads / OM! PEACE! PEACE! PEACE!; lines 337-471 confidence: medium

Mantram III says those who have killed the Self go after death to the worlds of the Asuras covered with blinding ignorance. The commentary mentions bright regions for well-doers, dark realms for evil-doers, temporary heaven and hell, the obscuring of the Self, and hell as absence of knowledge.

The passage describes rising to bright regions for well-doers, falling into realms of darkness for evil-doers, and those who have killed the Self going after death to the worlds of the Asuras covered with ignorance.
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The Upanishads XVIII / OM! PEACE! PEACE! PEACE! / Part First / XVIII; lines 864-921 confidence: high

One who knows the three-fold Nachiketa fire and performs the sacrifice with three-fold knowledge casts off death's fetters, goes beyond grief, and rejoices in heaven.

The Nachiketa fire-sacrifice is explicitly said to cast off death's fetters, go beyond grief, and lead to heaven.
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The Upanishads XXIII / XXVII / XXVIII / Part Second; lines 984-1122 confidence: medium

The commentary says Yama begins instruction on the Hereafter, describes two paths leading Godward or to worldly pleasure, and recounts that Nachiketas rejected wealth, long life, and pleasures to seek the eternal.

The commentary states that there are two paths, one Godward and one toward worldly pleasure, leading respectively to imperishable and perishable realms.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) II, 5). / FOURTH PRAPA777AKA. / V TRATATHAKA, 1 9 KHANDA, 2. 89 / I06 STFANDOGYA-UPANISHAD.; lines 9723-9844 confidence: medium

Relatives assemble around an ill man and ask whether he knows them; as long as speech has not merged into mind, mind into breath, breath into heat, and heat into the Highest Being, he knows them.

The ill man’s speech merges into mind, mind into breath, breath into heat, and heat into the Highest Being; a note further contrasts remaining in the Sat with return to new existence.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA.; lines 7965-8128 confidence: high

One who knows this, whether or not obsequies are performed, goes after death to light, day, bright lunar half, northern months, year, sun, moon, and lightning; a non-human person leads them to Brahman. This is the path of the Devas, and those who proceed on it do not return to human life.

The knower travels after death through light, day, bright lunar half, northern months, year, sun, moon, and lightning, then is led by a non-human person to Brahman and does not return to human life.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA.; lines 7965-8128 confidence: high

One who knows this, whether or not obsequies are performed, goes after death to light, day, bright lunar half, northern months, year, sun, moon, and lightning; a non-human person leads them to Brahman. This is the path of the Devas, and those who proceed on it do not return to human life.

At lightning, a person not human leads the travelers to Brahman.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA.; lines 8271-8435 confidence: medium

Svetaketu Aruneya goes to a Panchala assembly; Pravahana Jaivali asks whether his father instructed him and questions him about where men go, return, the paths of Devas and fathers, the unfilled world, and water called Man in the fifth libation.

Pravahana asks where men go, how they return, where the paths of Devas and fathers diverge, and why the other world never becomes full.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA.; lines 8437-8619 confidence: high

Those who know this and those in the forest following faith and austerities go to light, day, bright half of the moon, northern months, year, sun, moon, and lightning.

The text maps a post-mortem route through light, day, bright lunar half, northern months, year, sun, moon, and lightning, followed by a non-human guide to Brahman.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA.; lines 8437-8619 confidence: high

Village practitioners of sacrifices, public utility, and alms go to smoke, night, dark half of the moon, and southern months, but do not reach the year.

The text maps another route through smoke, night, dark lunar half, southern months, the fathers, ether, and moon, followed by return after good works are consumed.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA.; lines 8621-8713 confidence: high

Small creatures such as flies and worms are on neither of the two ways; of them it is said, "Live and die." Theirs is a "third place," and therefore that world never becomes full.

The passage and note distinguish the path of the Devas, the path of the fathers, neither path, return to Brahman or earth, and a third place.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA.; lines 8715-8850 confidence: high

The passage describes the danger in transmigration when rain fructifies earth or enters rivers, sea, animals, desert, plants, food, seed, and the mother before possible birth as Brahmana, Kshatriya, or Vaijya.

The passage lays out a route from rain through water, plants, animals, food, seed, and mother before possible new birth, with explicit reference to the round of transmigration.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. XCIX / UPANISHADS. / INTRODUCTION. CI / A-HANDOGYA-UPANISHAD.; lines 6231-6398 confidence: medium

The passage counts Saman-related syllables, says twenty-one reaches the sun/death, says the twenty-second conquers what is beyond the sun, and describes that beyond as blessedness and freedom from grief; the sevenfold Saman leads beyond death.

The passage states that twenty-one syllables reach the sun/death, while the twenty-second conquers what is beyond the sun, and that the sevenfold Saman leads beyond death.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) UPANISHADS. / INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5).; lines 6522-6691 confidence: high

Before the morning chant, the sacrificer sits behind the household altar facing north, sings to the Vasus, asks the earth-world door to open, invokes Agni to obtain that world, says he will go there when life is over, commands the bolt to be cast back, and rises.

The three oblations open doors to earth, sky, and heaven, and the sacrificer says he will go to the corresponding world when life is over.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) UPANISHADS. / INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5).; lines 6866-7029 confidence: high

The note explains the five Khandas as showing that one who knows or meditates on the sacrifices enjoys rewards in different worlds with divine groups for periods that double successively; each change of the sun marks a new world, and similar ideas are said to be developed in the Puranas.

The note states that knowers or meditators enjoy rewards in different worlds with divine groups for successive periods, and that each change of the sun marks a new world.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) UPANISHADS. / INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5).; lines 7032-7191 confidence: medium

The eastern gate of the heart is Prana, the eye, and Aditya; meditation on it as brightness and health brings brightness and health.

The heart has five gates and five men of Brahman who are door-keepers of the Svarga world; knowing them is said to lead to entry into Svarga.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 8554-8722 confidence: medium

Janaka, descending from his throne, says, 'I bow to you, O Yajnavalkya, teach me.' Yajnavalkya compares him to one furnishing himself with 'a chariot or a ship' for a long journey and asks where he will go 'when departing hence.'

Yajnavalkya asks where Janaka will go when departing hence, and Janaka asks him to tell it.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 8871-9023 confidence: medium

Yajnavalkya describes the Self as within the heart, surrounded by the Pranas or senses, a person of light consisting of knowledge, wandering along two worlds and transcending this world and forms of death in dream-sleep.

The person has this-world and other-world states, with sleep as an intermediate state where both are seen along with evils and blessings.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 9289-9438 confidence: high

When the Self sinks into weakness and unconsciousness, the senses gather; the Self takes elements of light and descends into the heart; when the person in the eye turns away, forms are no longer known.

The dying process is mapped through gathering senses, descent into the heart, illumination of the heart-point, bodily exit routes, and life/vital spirits following the Self.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 9441-9607 confidence: high

A person consists of desires; as desire is, so is will; as will is, so is deed; whatever deed is done will be reaped.

The passage states that desire leads to will and deed, deed is reaped, the mind goes to its attached object with the deed, and after the result in another world the person returns to this world of action.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 9441-9607 confidence: high

A small old path stretching far away has been found; sages who know Brahman move on it to Svarga-loka and higher, and the path is said to be white, blue, yellow, green, or red and found by Brahman.

A small old path, found by Brahman and described by colors, is followed by Brahman-knowing sages to Svarga-loka and higher freedom.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 9441-9607 confidence: high

Those who worship what is not knowledge enter blind darkness; those who delight in knowledge enter, as it were, greater darkness.

The passage states that worship of not-knowledge leads to blind darkness and that ignorant unenlightened men go after death to unblessed worlds covered with blind darkness.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 VALLI, 1 4. I 3 / SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21 / II ADHYAYA, 6 VALLI, I 7. 23; lines 3067-3225 confidence: high

There are one hundred and one arteries of the heart; one penetrates the crown, and moving upward by it at death reaches the Immortal, while other arteries lead in different directions.

One heart artery penetrates the crown; moving upward by it at death reaches the Immortal, while other arteries lead elsewhere.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 VALLI, 1 4. I 3 / SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21 / II ADHYAYA, 6 VALLI, I 7. 23; lines 3227-3374 confidence: high

When sacred works are performed while the flames shine and oblations follow at the right time, they lead the sacrificer like sun-rays to the dwelling of the one Lord of the Devas.

Proper oblations carry or lead the sacrificer on rays of the sun to the Lord of the Devas and a holy Brahma-world.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I VALLI, 4 ANUVAKA, 2. 47 / I VALLI, 6 ANUVAKA, 2. 49 / TAITTIRIYAKA-UPANISHAD. / II VALLI, 2 ANUVAKA. 55; lines 4140-4299 confidence: low

The bliss Self is described with joy, satisfaction, great satisfaction, bliss, and Brahman as parts and support. The passage contrasts knowing Brahman as non-existing or existing and introduces the pupil's questions about departed knowers and non-knowers going to that world.

The pupil asks whether the knower and the non-knower go to that world after departing this life.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 2 ANUVAKA. 55 / II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63; lines 4721-4868 confidence: medium

The knower, after departing this world, reaches the Self consisting of food, breath, mind, understanding, and bliss, enters worlds, has food as desired, assumes forms, and sings.

The knower departs this world, reaches and comprehends the Self made of food, breath, mind, understanding, and bliss, then enters worlds and assumes forms.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA.; lines 6922-7103 confidence: medium

Asvala says the sky is as if without an ascent and asks how the sacrificer approaches the Svarga world; Yajnavalkya answers: by the Brahman priest, identified with mind and moon.

The sky is said to be without an ascent or staircase, and the approach to the Svarga world is given through the Brahman priest, mind, and moon.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA.; lines 6922-7103 confidence: high

Yajnavalkya describes three oblation types—flaming, noisy, and sinking—and says they gain the Deva, Pitri, and Manushya worlds. The note explains materials including wood and oil, flesh, and milk and Soma.

The passage maps flaming, noisy, and sinking oblations to the Deva, Pitri, and Manushya worlds respectively.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA.; lines 7105-7277 confidence: high

Yajnavalkya says the Parikshitas went where those who performed a horse-sacrifice go.

The Parikshitas are said to go where horse-sacrifice performers go, through a cosmic geography involving the world, earth, ocean, a narrow space, Indra, and Vayu.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) INTRODUCTION. XV / XVI UPANISHADS. / INTRODUCTION. XIX / INTRODUCTION. XXI; lines 693-831 confidence: medium

A voice tells the young Gautama to go to Death's house while Death is away, stay three nights without eating, and answer that he ate Death's offspring, cattle, and good works.

A voice commands the boy to go to Death's house, and he goes there while Death is absent.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) INTRODUCTION. XXXIU / INTRODUCTION. XXXV / INTRODUCTION. XXXIX / FIRST ADHYAYA.; lines 2167-2312 confidence: medium

Nachiketas repeatedly asks his father to whom he will be given; the father angrily replies that he will give him to Death.

Nachiketas is given to Death, speaks of going among those who die, and enters the abode of Yama, ruler of the departed.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) INTRODUCTION. XXXIU / INTRODUCTION. XXXV / INTRODUCTION. XXXIX / FIRST ADHYAYA.; lines 2314-2392 confidence: high

Naḳiketas describes heaven as free from fear, Death, old age, hunger, thirst, and sorrow, and asks Death to teach the fire-sacrifice leading to heaven as his second boon.

The heaven-world is described by its conditions, and the fire-sacrifice is said to lead there, where one rejoices beyond grief.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) INTRODUCTION. XXXV / INTRODUCTION. XXXIX / FIRST ADHYAYA. / KATHA-UPANISHAD.; lines 2395-2502 confidence: medium

Death says the subject is subtle and asks Na/^iketas to choose another boon; Na/^iketas replies that even the gods have doubted it and that no other teacher or boon is equal.

Na/^iketas asks Death to explain what is in the great Hereafter and hidden world after refusing other boons.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV ADHYAYA, 20. 253 / V ADHYAYA, 3. 255 / FIFTH ADHYAYA. / V ADHYAYA, II. 257; lines 12972-13065 confidence: medium

One endowed with qualities and fruit-bearing works enjoys the reward of deeds, migrates through works, assumes all forms, is led by the three gunas, and follows three paths.

The passage states that the living or incarnate Self migrates through works, follows three paths, and assumes successive forms and bodies according to deeds and qualities.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV, 3, 1 ? / FOURTH ADHYAYA. / FIFTH ADHYAYA. / SIXTH ADHYAYA.; lines 10541-10695 confidence: low

Pravahana asks whether Svetaketu knows how men separate when departing from here and how they come back to this world; Svetaketu answers no to both.

Pravahana Jaivali asks Svetaketu whether he knows how men separate when they depart from here and how they come back to this world.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV, 3, 1 ? / FOURTH ADHYAYA. / FIFTH ADHYAYA. / SIXTH ADHYAYA.; lines 10697-10849 confidence: medium

The king asks about the other world not becoming full, waters gaining human voice at a libation, and access to the paths leading to the Devas and the Fathers; a Rishi's saying mentions two paths for men.

The passage explicitly names two paths for men, one leading to the Fathers and one leading to the Devas, and says all that lives moves on them.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV, 3, 1 ? / FOURTH ADHYAYA. / FIFTH ADHYAYA. / SIXTH ADHYAYA.; lines 10851-11009 confidence: high

Those who know this and those in the forest who worship faith and the True go successively to light, day, the increasing half, the northern six months, Devaloka, the sun, and lightning.

The passage maps one route through light and northern stations to Brahman worlds without return, and another through smoke and southern stations to moon, consumption, return, and rebirth.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21 / II ADHYAYA, 6 VALLI, I 7. 23 / II MVNDAKA, 2 KHANDA, II. 37; lines 3494-3662 confidence: medium

The true prevails; by truth the path, the way of the gods, is laid out for old sages to reach the highest place. True Brahman is grand, divine, smaller than small, far and near, and hidden in the cave of the heart.

The text says that truth lays out the path, the way of the gods, on which old sages proceed to the highest place of the True One.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21 / II ADHYAYA, 6 VALLI, I 7. 23 / II MVNDAKA, 2 KHANDA, II. 37; lines 3664-3718 confidence: medium

Anchorites who know the Vedanta object and purify themselves through renunciation enjoy highest immortality and become free at death in the worlds of Brahma.

Renunciant knowers become free at death in the worlds of Brahma, and the wise man goes to the divine Person.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) TAITTIRIYAKA-UPANISHAD. / II VALLI, 2 ANUVAKA. 55 / II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5.; lines 4402-4531 confidence: medium

“He who knows this, when he has departed this world, reaches and comprehends the Self which consists of food, the Self which consists of breath, the Self which consists of mind, the Self which consists of understanding, the Self which consists of bliss.”

The passage says that one who knows the teaching departs this world and reaches and comprehends the Self in successive described forms.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA. / FIFTH ADHYAYA.; lines 10184-10344 confidence: high

The person leaving this world reaches wind, sun, and moon; each makes an opening for him, compared with holes in a wheel, Lambara, and drum, and he mounts higher.

The departing person travels through wind, sun, and moon, each opening a passage upward, and arrives at a world without sorrow or snow.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA. / FIFTH ADHYAYA.; lines 10494-10538 confidence: high

Translator’s note: the verses, omitted in the Madhyandina text, are found at the end of Vājasaneyi-upanishad 15-18 and are supposed to be a prayer addressed to Aditya by a dying person.

The dying speaker invokes Agni to lead by a good path to beatitude, with a note contrasting a dark Southern path that leads to return to life.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA. / FIFTH ADHYAYA.; lines 10494-10538 confidence: high

“Agni, lead us on to wealth (beatitude) by a good path … Keep far from us crooked evil” with citation “Rv. I, 189, i.”

The invocation asks for a good path, and a note contrasts it with the Southern dark path from which there is a fresh return to life.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319 / VI VRAVATHAKA, 28. 325; lines 15851-15991 confidence: high

Sakayanya becomes absorbed in thought. Marut, identified parenthetically as King Brihadratha, bows, worships, goes contentedly to the Northern Path, and, after bursting the solar door, rises on high and departs.

Marut goes to the Northern Path, bursts the solar door, rises upward, and the Sushumna ray pierces the solar orb toward the highest path.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319 / VI VRAVATHAKA, 28. 325; lines 15851-15991 confidence: high

The Self dwelling in the heart has endless colored rays. The Sushumna leads upward through the solar orb to the highest path; other rays lead to divine mansions; dim downward rays lead a man to the fruits of actions.

The passage distinguishes an upward ray beyond the world of Brahman, other rays to gods’ mansions, downward rays to the fruits of actions, and Aditya as cause of rebirth, heaven, or liberty.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319 / VI VRAVATHAKA, 28. 325; lines 16148-16294 confidence: high

A quoted section says Agnihotra is for one who longs for heaven; other sacrifices win the kingdoms of Yama, Soma, Surya, Indra, and the world of Prajapati. It also compares the Self and bright Sun to a lamp burning while oil remains, saying they remain while the world egg and its indweller hold together.

The passage says particular sacrifices win heaven or the kingdoms/world of Yama, Soma, Surya, Indra, and Prajapati.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) VI ADHYAYA, 23. 267 / I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1; lines 13903-13992 confidence: high

Śaivya Satyakāma asks what someone obtains by meditating on Om until death; the reply states that Om is the highest and also the other Brahman, and that one who knows it arrives by the same means at one of the two.

Satyakāma asks about meditating on Om until death, and the answer maps distinct outcomes for one, two, or three Matras.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) VI ADHYAYA, 5. 26 1 / VI ADHYAYA, II. 263 / VI ADHYAYA, 1 8. 265 / VI ADHYAYA, 23. 267; lines 13411-13529 confidence: medium

The year is Prajapati and has Southern and Northern paths; those who treat sacrifices and pious gifts as work done gain the moon only.

The year has Southern and Northern paths, and those who believe in sacrifices and pious gifts as work done gain the moon.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) VI ADHYAYA, II. 263 / VI ADHYAYA, 1 8. 265 / VI ADHYAYA, 23. 267 / I QUESTION, 15. 273; lines 13532-13711 confidence: high

The southern path of the Fathers is linked with desire for offspring, matter, a future world, and return; seekers of the Self by penance, abstinence, faith, and knowledge gain the Northern path to Aditya, the immortal highest place from which they do not return.

The passage contrasts the southern path of the Fathers, involving return, with the Northern path to Aditya, from which there is no return.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) VI ADHYAYA, II. 263 / VI ADHYAYA, 1 8. 265 / VI ADHYAYA, 23. 267 / I QUESTION, 15. 273; lines 13713-13808 confidence: high

“Through one of them, the Udana ... leads (us) upwards to the good world by good work, to the bad world by bad work, to the world of men by both.”

Udana leads upward through one channel to different worlds, and Prana with light and the self leads onward to the deserved world.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 2162-2266 confidence: medium

When the head power is awakened, it brings vision of the great Companions who have attained and crossed to the further shore of the sea of death and rebirth.

The great Companions are described as having crossed to the further shore of the sea of death and rebirth, and the passage repeats imagery of an immortal sea and mighty waters.
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Thirty Minor Upanishads ATMABODHA'-UPANISHAP / RGVEDA / KRSHNA-YAJURVEDA / PAINGALA-UPANISHA D1; lines 2527-2603 confidence: high

Death produces fear and dissolves the gross body; the Jiva, with avidya, subtle elements, organs, pranas, objects, and karmas, goes to another world and assumes another body, lacking rest like an insect in a whirlpool.

Death dissolves the gross body; the Jiva carries subtle elements, organs, pranas, and karmas, goes to another world, and assumes another body.
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Thirty Minor Upanishads BHIKSHUKA'-UPANISEAD / S'TJKLA-YAJURVEDA / NARADAPARIVRAJAKA-UPANISHAD / UPADES'A III; lines 6167-6243 confidence: medium

A second list is described as unfit for regular sannyasa but fit for atura-sannyasa; atura is the time when prana is about to rise out of the body.

Atura-sannyasa is defined as occurring when prana is about to rise out of the body, and the passage connects improper timing or desireful renunciation with salvific failure or hell.
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Thirty Minor Upanishads KHANDA IX / KHANDA X / SUBALA-UPANISHAD 75 / KHA:NDA XI; lines 3723-3768 confidence: high

Raikva asks the Lord about the seat of Atma replete with vijnana and how it leaves the body and pervades the universe.

The question concerns Atma leaving the body, and the named nadis lead virtuous and sinful persons to different worlds or results.
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Thirty Minor Upanishads KRSHNA-YAJURVEDA / BRAHMOPANISHAD 107 / BRAHMOPANISHAD 109 / SAMAVEDA; lines 5266-5353 confidence: medium

Those with sattva-guna go up to higher spheres, those with rajasa-guna stay in the middle earth sphere, and those with tamasa-guna go down to hell and similar places.

The passage explicitly correlates sattva with upward movement to higher spheres, rajas with remaining in the middle earth sphere, and tamas with downward movement to hell and similar places.
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Thirty Minor Upanishads MANDALABBAHMANA-UPANISHAD 253 / BKAHMANA V / NADABINDU '-UPANISHAD / RGVEDA; lines 11112-11237 confidence: high

The first matra has Agni as deity, the second Vayu, the next is sun-like, and the Ardhamatra belongs to Varuna; the text names twelve kalas for concentration.

The text gives a ranked sequence of rebirths, celestial statuses, realms, mergers, and Brahma-state depending on the matra contemplated at death.
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Thirty Minor Upanishads NARADAPARIVRAJAKA-UPANISHAD 159 / UPADES'A VI / NARADAPAEIVBAJAKA-DPANISHAP 163 / UPADES'A VIII; lines 7618-7689 confidence: medium

The Parivrat is without delusion or action, abandoned from teacher, disciple, books, and samsara, without wealth yet happy, beyond jnana and ajnana and happiness and grief, self-effulgent, related to the Vedas, knowing all, able to confer siddhis, remaining as Brahman, and attaining the supreme abode of Vishnu where there is no return and sun and moon do not shine; this is Kaivalya.

The Parivrat attains the supreme abode of Vishnu, from which the yogin does not return and where sun and moon do not shine.
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Thirty Minor Upanishads UPADES'A III / UPADES'A IV / NAEAPAPARIVRAJAKA-UPANISHA9 147 / UPAPES'A V; lines 6849-6931 confidence: high

Aturas and kutichakas attain bhurloka and bhuvarloka; bahudakas attain svargaloka; hamsas attain tapoloka; paramahamsas attain satyaloka.

The passage maps aturas, kutichakas, bahudakas, hamsas, paramahamsas, turiyatitas, and avadhutas to specific lokas or Kaivalya in Atma.
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Thirty Minor Upanishads UPADES'A III / UPADES'A IV / NAEAPAPARIVRAJAKA-UPANISHA9 147 / UPAPES'A V; lines 6849-6931 confidence: medium

Turiyatita and avadhuta attain Kaivalya in Atma through realization of Reality according to the wasp-and-worm analogy; the Vedas command that whatever form is thought of at the last death moment before leaving the body is attained.

The passage states that whatever form one thinks of at the last moment before leaving the body is attained, and no other.
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Thirty Minor Upanishads VAEAHA-UPANISHAD 223 / VABAHA-UPANISHAV 229 / CHAPTER III / CHAPTER IV; lines 10331-10372 confidence: high

Followers of S'uka are described as immediately emancipated after the body wears away, while followers of Vedanta undergo repeated rebirths and attain gradual emancipation through yoga, sankhya, and sattva-associated karmas.

The passage distinguishes S'uka and Vamadeva paths, one producing immediate emancipation and the other gradual emancipation through repeated rebirth and practice.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) MANDALA I, HYMN 166. 211 / NOTES. / NOTES. I, 166, I. 213 / NOTES. I, 166, 2. : 215; lines 17678-17732 confidence: medium

"When Yama is seated in the house, or in the nether world."

Yama is seated in the house or nether world, and the Pitars are departed spirits discussed in relation to gharma-sad and hearth dwelling.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 166, 12. 243 / NOTES. I, 166, 12. 245 / NOTES. I, 166, 12. 253 / NOTES. I, 166, 12. 255; lines 19799-19899 confidence: low

The author says it is difficult to determine whether Aditi in one passage means life after life, a place reached after death, or the deity presiding there.

The author explicitly raises, but does not settle, whether Aditi in one passage means life after life, the place people went after death, or the deity presiding over that place.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 38, I. 83 / NOTES. / NOTES, 1, 38, 2. 85 / NOTES. I, 38, 5. 87; lines 10712-10820 confidence: high

“The path of Yama can only be the path first followed by Yama, or that leads to Yama, as the ruler of the departed.”

The passage explicitly explains a “path of Yama” as a path first followed by Yama or leading to Yama as ruler of the departed, and cites passages about meeting fathers and Yama and seeing Yama and Varuna.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 38, I. 83 / NOTES. / NOTES, 1, 38, 2. 85 / NOTES. I, 38, 5. 87; lines 10712-10820 confidence: medium

Wilson and Benfey translate the verse as a wish that the worshipper or singer not be indifferent or neglected like a deer or wild animal in pasture or grass, and that he not tread or walk on Yama’s path.

Translations cited in the note include the wish that the worshipper or singer should not tread or walk on Yama’s path.
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egyptian

Development of Religion and Thought in Ancient Egypt ASCENT TO THE SKY / LECTURE IV / THE EARLIEST CELESTIAL HEREAFTER 119 / THE EARLIEST CELESTIAL HEREAFTER 121; lines 4429-4501 confidence: high

The passage says Egyptians especially delighted in the idea of voyaging with Re across the sky to the west and expected to find a celestial Nile as a source of joy in the afterlife.

The deceased king embarks in the barque of Re, joins or seeks passage with its crew, and rows Re across the sky to the west on the celestial Nile.
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Development of Religion and Thought in Ancient Egypt Development of Religion and Thought in Ancient Egypt / LECTURE I / THE ORIOINS 9 / TEE ORIGINS 27; lines 1372-1499 confidence: medium

Osiris is said not to belong to the living kingdom; he descends to the gloomy Nether World beneath the earth, enters secret gates after death, travels on the ways of Re, is proclaimed king, and Horus proclaims a decree in the places of Anubis.

Osiris enters secret gates, proceeds on the ways of Re, descends to the Nether World, and rules a subterranean kingdom of the dead.
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Development of Religion and Thought in Ancient Egypt Development of Religion and Thought in Ancient Egypt / LECTURE I / THE ORIOINS 9 / TEE ORIGINS 27; lines 1501-1634 confidence: high

Horus and Set stand on either side of the dead, hold the dead person's arms, and aid ascent to the Sun-god.

Horus and Set aid the dead's ascent to the Sun-god, and Set is linked to a ladder used for that ascent.
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Development of Religion and Thought in Ancient Egypt Development of Religion and Thought in Ancient Egypt / LECTURE I / THE ORIOINS 9; lines 283-390 confidence: high

A prayer for King Pepi asks that he receive the two fingers once given when sky separated from earth and the gods ascended; it refers to a ship of seven hundred and seventy cubits built by gods of Buto and shaped by eastern gods.

The prayer asks that King Pepi receive divine aid to reach the sky, invoking the time when the gods ascended after sky and earth were separated.
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Development of Religion and Thought in Ancient Egypt EMERGENCE OF THE MORAL SENSE 179 / EMERGENCE OF THE MORAL SENSE 181 / EMEBGENCE OF THE MORAL SENSE 183 / EMERGENCE OF THE MORAL SENSE 185; lines 6927-7031 confidence: medium

'Till comes that day of mooring, / At the land that loveth silence,' followed by lines about the heart being quiet.

The future death-event is expressed as a 'day of mooring' at the 'land that loveth silence,' suggesting arrival at a destination.
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Development of Religion and Thought in Ancient Egypt EMERGENCE OF THE MORAL SENSE 179 / EMERGENCE OF THE MORAL SENSE 181 / EMEBGENCE OF THE MORAL SENSE 183 / EMERGENCE OF THE MORAL SENSE 185; lines 6927-7031 confidence: medium

A fragmentary question asks whether pleasant trees should be planted by the shore of the addressee's pool so that his soul may sit under them and drink their water, followed by 'Follow thy desire wholly.'

The fragment asks about pleasant trees by a pool so that the soul may sit beneath them and drink water; Breasted identifies this as a reference to a mortuary grove.
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Development of Religion and Thought in Ancient Egypt EMERGENCE OF THE MORAL SENSE 193 / THE CORRUPTION OF MEN / EMERGENCE OF THE MORAL SENSE 195 / DEATH A GLAD RELEASE; lines 7396-7456 confidence: medium

The dead person embarks with the Sun-god in his celestial ship and ensures that the best offerings are offered to the temples of the gods rather than diverted by corrupt officials.

The passage says the dead person embarks with the Sun-god in a celestial ship and has daily presence with Re.
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Development of Religion and Thought in Ancient Egypt LECTURE IV / THE EARLIEST CELESTIAL HEREAFTER 119 / THE EARLIEST CELESTIAL HEREAFTER 121 / THE EARLIEST CELESTIAL HEREAFTER 123; lines 4504-4572 confidence: high

The dead Pharaoh is proclaimed divine before the gods in Dewat; King Unis is a great god, commands men, judges the living in Re's region, bears a sceptre, and sits with those who row Re.

The deceased Pharaoh is located among the gods of Dewat and the region of Re, is proclaimed a great god, and joins Re's divine setting.
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Development of Religion and Thought in Ancient Egypt LECTURE VI / EMERGENCE OF THE MORAL SENSE 167 / EMSBGENCB OF THE MORAL SENSE 169 / EMERGENCE OF THE MORAL SENSE 171; lines 6372-6442 confidence: medium

The passage says purification of the dead is required in transition from earthly to celestial realm; king Pepi is washed by the Followers of Horus, who recite the "Chapter of the Just" and the "Chapter of Those Who Have Ascended to Life and Satisfaction."

The dead must undergo purification in the transition from earthly to celestial realm, and king Pepi is washed while chapters of justice and ascent are recited.
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Development of Religion and Thought in Ancient Egypt LECTURE VI / EMERGENCE OF THE MORAL SENSE 167 / EMSBGENCB OF THE MORAL SENSE 169 / EMERGENCE OF THE MORAL SENSE 171; lines 6372-6442 confidence: high

A Solar utterance addresses Re’s ferryman as the ferryman of the Field of Rushes who ferries over the just without a ship; king Merire/Pepi is just before sky, earth, and the island of earth to which he swam and arrived.

Re’s ferryman ferries the just who lack a ship, and king Pepi/Merire is described as reaching an island after swimming or crossing.
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Development of Religion and Thought in Ancient Egypt LECTURE VI / EMERGENCE OF THE MORAL SENSE 167 / EMSBGENCB OF THE MORAL SENSE 169 / EMERGENCE OF THE MORAL SENSE 171; lines 6372-6442 confidence: medium

The passage says that when the righteous king has safely crossed, he finds a Solar Horus in charge of the celestial doors.

After the righteous king safely crosses, he finds a Solar Horus in charge of the celestial doors.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 53 / LIFE AFTER DEATH 55 / LIFE AFTER DEATH 59 / LIFE AFTER DEATH 61; lines 2256-2335 confidence: medium

The dead are given ability "to confront successfully the uncanny adversaries who awaited him in the beyond."

The deceased is supplied with power and other equipment to face adversaries in the beyond and to subsist in the hereafter.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 63 / LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69; lines 2543-2586 confidence: medium

The passage describes older or common beliefs in which the dead dwell in the tomb or in the gloomy western subterranean kingdom ruled by mortuary gods eventually led by Osiris.

The passage distinguishes tomb dwelling, western subterranean existence, and a solar celestial afterlife, with the latter assigned to king and nobles.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 2699-2810 confidence: medium

The pyramid stood on the desert plateau above the Nile valley; its east-side temple included a court, storage chambers, holy place, and a false door in the pyramid face through which the dead king might step forth to receive offerings.

The passage describes a coordinated mortuary layout of pyramid, temple, false door, causeway, and town temple through which offerings are maintained and the dead king may step forth.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3010-3106 confidence: low

The decline of Fourth Dynasty pyramids and the insertion of the Pyramid Texts beginning with the last king of the Fifth Dynasty are said to shift emphasis toward well-being elsewhere, in a distant place, and toward immortality not conferred by masonry but won in the soul.

The passage states that the decline of vast pyramids and insertion of the Pyramid Texts put emphasis on well-being elsewhere, in some distant place, less dependent on material means.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3108-3218 confidence: high

The passage mentions the common representation of the king crossing celestial waters on two reed floats and compares them to reed floats used by Nubian peasants.

The king crosses celestial waters and later receives or descends to named southern afterlife districts, the Field of Rushes and Field of Offerings.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3220-3319 confidence: medium

The king heads a pageant, crosses to the other shore in a royal barge, is greeted by a populace removing sandals and garments while dancing, and appears on a throne with animal adornments and sceptre.

The king's movement across the heavenly Nile and arrival greeted by divine dancing are described as incidents of life beyond the grave, with earthly Nile crossings as the model.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3321-3431 confidence: medium

The passage states that the supreme subject of the Pyramid Texts is eternal life for the king and that priests employed varied ancient lore to attain this end.

The passage describes priests compiling funerary ritual, offerings, charms, hymns, myth fragments, and petitions to secure the dead king's hereafter.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3540-3631 confidence: medium

The passage says the Pyramid Texts give little thought to tomb sojourn and deal almost entirely with blessed life in a distant realm, explicitly identified as the sky, and that they know practically nothing of the hereafter in the Nether World.

The passage states that the Pyramid Texts deal almost entirely with blessed life in a distant realm and identifies that realm as the sky.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3634-3752 confidence: high

The passage says the west can give access to the Sun-god and that Unis rests in the west and dawns in the east, but emphasizes the east as dominant and quotes a warning not to go on the currents of the west.

The dead king is directed toward the east of the sky, ferries to Re, and is taken to the sky so that he does not die on earth.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3754-3861 confidence: high

The king undergoes purification after arrival in the sky or after resuscitation from death; means include libations, bathing in the sacred lake, gods serving at the royal bath, incense, Elephantine Nile-source water, and Satis's ceremonies; the result is ceremonial cleanness for the sky journey.

The dead king is prepared for the journey to the sky, and the sacred east is described as the place of ascent, sky doors, divine birth, sycamores, and ferry landing.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3754-3861 confidence: medium

Turning east, the Pharaoh faces a lake that must be crossed to reach the Sun-god's realm; the eye of Horus fell on its far eastern shore; the laly-lake has windings and borders a wonder-land where seats, oars, barques, gates, and other things are alive and may speak.

The deceased Pharaoh must cross the eastern laly-lake to reach the Sun-god's realm and encounters a ferry-boat, barque, steering-oar, and ferryman.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3864-3978 confidence: high

The king cajoles a mysterious boatman with averted face; king Pepi is described as the herdman of the boatman's cattle and therefore someone who should be ferried over.

The passage repeatedly presents the dead king as needing ferry passage over the Lily-lake or celestial waters to the east side of the sky, the horizon, or Re.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3864-3978 confidence: medium

A speaker threatens that, if the ferryman does not ferry king Unis, Unis will place himself on Thoth's wing; other emergency ferriers include the Eye of Khnum ferryman, the sceptres of the Imperishable Stars, the two sycomores in the east, and Re himself.

The passage lists Thoth's wing, another ferryman, star sceptres, eastern sycomores, and Re himself as possible means of ferrying the dead king if ordinary means fail.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3864-3978 confidence: high

The passage describes two reed floats bound together for Nile crossing, says an early Sun-god tale depicted him crossing celestial waters on such floats, and states that transferring Re's use of them to the dead Pharaoh ensures passage like that of the Sun-god.

The passage says the Sun-god crosses celestial waters on paired floats and that this use is transferred to the dead Pharaoh; Horus, Re, Pepi, and Unis are all connected with the two floats.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3980-4087 confidence: medium

Sea-crossing devices may fail; the king turns to the air, and a speaker describes his wings spread like a falcon or evening hawk.

The passage begins by contrasting failed devices for crossing the eastern sea with aerial ascent, then lists several alternate ascent media including wings, clouds, smoke, sunbeams, and ladders.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 4090-4208 confidence: high

A ladder is made for Pepi II: "bind a rope-ladder" and "send up king Pepi II to Khepri" so he may reach "the east side of the sky" and "ascend to Atum."

The passage repeatedly presents a deceased king ascending to the sky by a specially made ladder, with divine assistance and celestial destinations.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 4090-4208 confidence: high

Breasted notes the risk that celestial gates might not open, cites the refrain "Opened are the double doors of the horizon; unlocked are its bolts," and compares such gate-opening art to Ali Baba and the Forty Thieves.

The double doors of the sky, horizon, or firmament are opened or unlocked for the king through refrains, charms, and appeals to Nut, Nun, Re, and Horus precedents.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 4210-4315 confidence: high

Breasted states that the Pyramid Texts show both conviction of afterlife and apprehension about gates, ascension, the eastern sea, hostile gods, and dangers of the shadow world.

The king must pass gates, the eastern sea or lily-lake, threshold beings, and verbal challenges before reaching the sky realm.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 4210-4315 confidence: medium

Pepi reaches the eastern shore of the lily-lake, finds glorious ones sitting on the two shores, answers their challenge by referring to the two floats of the morning-barque for Re, and is then received among them.

Pepi explains arrival at the lily-lake by reference to the two floats of the morning-barque for Re, and the later challenge sequence also mentions the barque.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 4210-4315 confidence: medium

Kebehet, daughter of Anubis, is perched on the ladder uprights and adjured to open the way; the Ostrich on the Lily-lake shore and the four-horned Bull of Re are warned to make way.

Kebehet, the Ostrich, and the Bull of Re are addressed as figures who must open or clear the route for the king’s passage.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY / LECTURE IV; lines 4318-4350 confidence: high

The narrator says the royal pilgrim has passed through celestial gates and awaits announcement to the Sun-god, in whose realm he must now abide.

The deceased royal pilgrim passes through celestial gates and enters the Sun-god’s realm.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 69 / ASCENT TO THE SKY / LECTURE IV / THE EARLIEST CELESTIAL HEREAFTER 119; lines 4353-4426 confidence: high

The king may lack a messenger; the ferryman may announce him, or Methen, keeper of the great gate, may be asked to announce King Pepi to Re and Horus.

The king approaches Re's celestial realm, requires announcement at a gate or through intermediaries, and is then called to be lifted up and embraced by Re-Atum.
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Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND BEUGION 249 / SOCIAL FORCES AND KELIQION 251 / LECTURE VIII / TRIUMPH OF 0SIRT8 299; lines 11101-11209 confidence: medium

The passage states that judgment hereafter was mentioned in the Pyramid Age and receives a fuller account in the Book of the Dead, with three judgment versions combined in some rolls.

The chapter is framed as entering or reaching the Hall of Truth, where the deceased is purified, beholds the god, and undergoes judgment.
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Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND BEUGION 249 / SOCIAL FORCES AND KELIQION 251 / LECTURE VIII / TRIUMPH OF 0SIRT8 299; lines 11319-11422 confidence: medium

Truth, daughter of Re, may usher the newly arrived soul into the hall of judgment; Ani and his wife enter with bowed heads, and Anubis calls for Ani's heart.

The sequence moves from entrance into the hall of judgment, through favorable verdict, to Horus presenting Ani before Osiris and Ani's reception into Osiris's kingdom with afterlife provisions.
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Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND BEUGION 249 / SOCIAL FORCES AND KELIQION 251 / LECTURE VIII / TRIUMPH OF 0SIRT8 299; lines 11425-11537 confidence: high

The Osirian subterranean hereafter depicts the Sun-god journeying from cavern to cavern beneath earth, passing through Osiris' realm and bringing light and joy to the dead; the passage says this is unknown to early Solar theology in the Pyramid Texts and notes that Pyr. §852 caves are probably unrelated.

The Osirian hereafter depicts the Sun-god journeying from cavern to cavern beneath the earth through Osiris' realm, bringing light and joy to the dead.
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Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND RBUGION 221 / SOCIAL FORCES AND RELJOJON 247 / SOCIAL FORCES AND BEUGION 249 / SOCIAL FORCES AND KELIQION 251; lines 9416-9529 confidence: medium

Royal policy and belief require the powerful and the poor to receive the same treatment before justice; afterlife acceptance rests on justice and righteousness; the peasant warns, 'Beware! Eternity approaches,' and Ameni records social justice on his tomb door as a passport for the long journey.

Ameni's tomb record is called a passport for the long journey, and a coffin text says the sky doors open, the deceased ascends, and Hathor is seen.
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Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND RBUGION 221 / SOCIAL FORCES AND RELJOJON 247 / SOCIAL FORCES AND BEUGION 249 / SOCIAL FORCES AND KELIQION 251; lines 9532-9646 confidence: medium

The deceased enters righteous divine paths, declares sin and iniquity removed, is cleansed in two great pools, washes in the Lake of Righteousness, and claims love of righteousness, rejection of evil, and justified status. The author says earlier ceremonial washings have become moral in significance.

The deceased enters righteous paths, washes in the Lake of Righteousness, and is associated with paths of justification.
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Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND RELJOJON 247 / SOCIAL FORCES AND BEUGION 249 / SOCIAL FORCES AND KELIQION 251 / LECTURE VIII; lines 10194-10316 confidence: high

The passage says portions of the Coffin Texts are identical with the Pyramid Texts and that the Feudal Age hereafter remained largely celestial and solar; early Book of the Dead chapters show a predominance of the celestial hereafter.

The passage names chapters for ascending to the sky where Re is and describes the hereafter as celestial and solar.
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Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND RELJOJON 247 / SOCIAL FORCES AND BEUGION 249 / SOCIAL FORCES AND KELIQION 251 / LECTURE VIII; lines 10194-10316 confidence: medium

The passage lists chapters for ascending to the sky where Re is, embarking in the Ship of Re, entering the West among Re's followers, being the scribe of Re, becoming revered by the king, and becoming one of the great of Heliopolis.

The deceased has chapter resources for embarking in the Ship of Re and entering the West among the followers of Re.
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Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND RELJOJON 247 / SOCIAL FORCES AND BEUGION 249 / SOCIAL FORCES AND KELIQION 251 / LECTURE VIII; lines 10318-10419 confidence: high

The deceased is enabled to travel with south and north winds, ferry over Peterui, a lake, and a sea, rule streams and the Phoenix, levy royal domains, and repel a violent robber who comes at night or early morning.

The deceased ferries across waters, travels with Re, sails in the Lily-lake, is towed by Re and Atum, and enters a Solar voyage after purification and glorification.
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Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND RELJOJON 247 / SOCIAL FORCES AND BEUGION 249 / SOCIAL FORCES AND KELIQION 251 / LECTURE VIII; lines 10422-10527 confidence: medium

The hereafter is described as full of dangers and ordeals, with magical charms as the surest defense; the Coffin Texts and later Book of the Dead are characterized as collections of charms protecting the dead or securing blessings beyond the grave.

The hereafter is described as full of dangers and ordeals, and the deceased's defense is a magical charm pronounced at the critical moment.
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Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND RELJOJON 247 / SOCIAL FORCES AND BEUGION 249 / SOCIAL FORCES AND KELIQION 251 / LECTURE VIII; lines 10530-10635 confidence: high

Priests devised a chart for the dead person's journey, showing a gate of fire, two ways by land and water, and a lake of fire between them; the Book of the Two Ways and its map were recorded in the coffin.

The passage explicitly describes a chart or map guiding the dead through a gate of fire, two routes, and a lake of fire, recorded in the coffin as the Book of the Two Ways.
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Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND RELJOJON 247 / SOCIAL FORCES AND BEUGION 249 / SOCIAL FORCES AND KELIQION 251 / LECTURE VIII; lines 10638-10739 confidence: medium

A powerful baron’s body might be brought to Abydos for ceremonies and to bring things back to the home tomb; Khnumhotep’s tomb shows an embalmed body on a funeral barge with priests and lectors, with inscriptions for the upstream voyage and return bringing the things of Abydos. The passage states these things are unknown.

Khnumhotep’s embalmed body is depicted traveling by barge to Abydos and returning with the things of Abydos.
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Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND RELJOJON 247 / SOCIAL FORCES AND BEUGION 249 / SOCIAL FORCES AND KELIQION 251 / LECTURE VIII; lines 10850-10954 confidence: medium

The living and dead impinge on each other; a charm preventing child-abduction can prevent a man's heart being taken in the Nether World: "This my living heart is not given to thee."

A titled mortuary chapter and formula are described as preventing the deceased's living heart from being taken away in the Nether World.
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Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND RELJOJON 247 / SOCIAL FORCES AND BEUGION 249 / SOCIAL FORCES AND KELIQION 251 / LECTURE VIII; lines 10850-10954 confidence: medium

Mortuary texts include titled charms, hymns to Re and Osiris, and usually judgment material; they are written on papyrus rolls and deposited with the dead in tombs.

Mortuary papyri contain charms, hymns, judgment material, and illustrations deposited with the dead to aid life beyond the grave.
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Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND RELJOJON 247 / SOCIAL FORCES AND BEUGION 249 / SOCIAL FORCES AND KELIQION 251 / LECTURE VIII; lines 10957-11058 confidence: high

Priests and scribes are said to provide charms for multiplied dangers of the hereafter: reaching the afterlife, preserving body parts and name, breathing, eating, drinking, avoiding foulness, preventing water from becoming flame, turning darkness to light, and warding serpents and monsters.

The dead is furnished with charms for reaching the hereafter and surviving critical dangers, including bodily loss, loss of name, darkness, fiery water, serpents, and monsters.
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Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND RELJOJON 247 / SOCIAL FORCES AND BEUGION 249 / SOCIAL FORCES AND KELIQION 251 / LECTURE VIII; lines 10957-11058 confidence: high

The passage describes the Book of the Dead as mainly a mass of chapters and says the Book of Two Ways contributed material about gates into the world beyond and the two ways of the journey.

The passage describes two ways, gates to the world beyond, twelve underworld caverns, and gate passages in Egyptian Netherworld books.
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Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND RELJOJON 247 / SOCIAL FORCES AND BEUGION 249 / SOCIAL FORCES AND KELIQION 251 / LECTURE VIII; lines 10957-11058 confidence: high

The Book of Him Who is in the Nether World describes the sun's night journey through twelve cavernous galleries beneath the earth, and the Book of the Gates treats each cavern as entered by a gate; these are called magical guide-books.

The sun is said to travel beneath the earth at night through twelve cavernous galleries, one for each hour, until reaching the eastern rising point.
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Development of Religion and Thought in Ancient Egypt TEE ORIGINS 27 / TEE ORIGINS 47 / LECTURE II / LIFE AFTER DEATH 61; lines 1889-1957 confidence: medium

Mortuary practices express belief that the dead inhabit the tomb even after views of a distant blessed hereafter develop; the author states that tomb-dwelling and departure to a blessed realm subsisted side by side.

The passage states that Egyptians held side-by-side beliefs that the dead remained near the tomb and also departed to a distant blessed realm.
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Development of Religion and Thought in Ancient Egypt TEE ORIGINS 47 / LECTURE II / LIFE AFTER DEATH 61 / LIFE AFTER DEATH 53; lines 1960-2029 confidence: medium

The deceased goes to his ka and to the sky; the hereafter is described as association with the ka; the blessed dead may have dominion over other kas.

The deceased goes to his ka and to the sky, is introduced to Re by the ka, and lives a common life with the ka in the hereafter.
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Development of Religion and Thought in Ancient Egypt TEE OSIRIANIZATION OP THE HEREAFTER 147 / THE OSIRIANIZATION OF THE HEREAFTER 149 / THE OSIRIANIZATION OF THE HEREAFTER 151 / THE OSIRIANIZATION OF THE HEREAFTER 153; lines 5728-5799 confidence: high

The passage says “King Osiris, this Pepi” is inserted before a purification formula and also quotes an address to the dead king: “Set fraternizes with thee.”

The passage repeatedly describes the dead king or divine climber ascending to the sky by a ladder or stairway and links the episode with opening sky-gates.
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Development of Religion and Thought in Ancient Egypt TEE OSIRIANIZATION OP THE HEREAFTER 147 / THE OSIRIANIZATION OF THE HEREAFTER 149 / THE OSIRIANIZATION OF THE HEREAFTER 151 / THE OSIRIANIZATION OF THE HEREAFTER 153; lines 5728-5799 confidence: low

The passage introduces Pyramid Text Utterances devoted to the services of the four Eastern Horuses on behalf of the dead and mentions ascension and opening the sky-gates.

The passage links services of the four Eastern Horuses with ascension and the opening of sky-gates.
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Development of Religion and Thought in Ancient Egypt THE CORRUPTION OF MEN / EMERGENCE OF THE MORAL SENSE 195 / DEATH A GLAD RELEASE / EMERGENCE OF THE MORAL SENSE 197; lines 7459-7596 confidence: medium

“He who is yonder / Shall stand in the celestial barque,” causing choice offerings to be given to temples.

The one yonder stands in the celestial barque, receives the choicest offerings for temples, and prays to Re.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HERE I / THE EARLIEST CELESTIAL HEREAFTER 136 / THE EARLIEST CELESTIAL HEREAFTER 139 / THE EARLIEST CELESTIAL HEREAFTER 141; lines 5268-5285 confidence: high

The passage describes a primitive subterranean kingdom of the dead claiming all men, followed by a celestial hereafter first reserved for kings, later extended to the great and noble, and emerging as a Solar kingdom of the dead.

The passage distinguishes a subterranean kingdom of the dead, a celestial or Solar kingdom of the dead, and the Osirian Nether World.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 121 / THE EARLIEST CELESTIAL HEREAFTER 123 / THE EARLIEST CELESTIAL HEREAFTER 125 / THE EARLIEST CELESTIAL HEREAFTER 127; lines 4664-4810 confidence: high

Clouds darken, stars rain down, the Bows stagger, hell-hounds tremble, and porters are silent when they see King Unis dawning as a soul and god, living on fathers and feeding on mothers.

Unis appears in the sky as a soul and god, has honor and might in the sky and horizon, encircles the Two Skies, and dawns again as lord of the horizon.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 123 / THE EARLIEST CELESTIAL HEREAFTER 125 / THE EARLIEST CELESTIAL HEREAFTER 127 / THE EARLIEST CELESTIAL HEREAFTER 129; lines 4813-4934 confidence: high

Food presented at the tomb is said to be transmitted to the dead king in the sky by Thoth, the two Solar barques, the Imperishable Stars, or a ferryman.

Food placed at the tomb is described as transmitted to the dead king in the sky by Thoth, Solar barques, Imperishable Stars, or a ferryman.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 123 / THE EARLIEST CELESTIAL HEREAFTER 125 / THE EARLIEST CELESTIAL HEREAFTER 127 / THE EARLIEST CELESTIAL HEREAFTER 129; lines 4813-4934 confidence: medium

The passage says the chief dread in the hereafter was hunger; King Unis declares offal an abomination and rejects urine.

The passage states that fear of hunger was a chief dread for the hereafter and gives King Unis's rejection of offal and urine.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 123 / THE EARLIEST CELESTIAL HEREAFTER 125 / THE EARLIEST CELESTIAL HEREAFTER 127 / THE EARLIEST CELESTIAL HEREAFTER 129; lines 4813-4934 confidence: high

The king collects food of the gods, including "bread which cannot dry up" and "beer which cannot grow stale"; a voice asks the Sun-god for eternal bread and beer for King Pepi.

The passage describes the dead king collecting divine food that cannot perish, including bread that cannot dry up and beer that cannot grow stale, and receiving eternal bread and beer from the Sun-god.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 123 / THE EARLIEST CELESTIAL HEREAFTER 125 / THE EARLIEST CELESTIAL HEREAFTER 127 / THE EARLIEST CELESTIAL HEREAFTER 129; lines 4937-4971 confidence: high

Provisions are said to come from the granary of the Great God (Re); the king’s bread is the god’s bread in the palace hall; in the good seat of the Great God, the revered dead and king Fepi/Pepi are appointed to food and fowling.

The passage locates food, bread, and fowling in the realm or seat of the Great God and describes the dead king receiving sustenance there.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 123 / THE EARLIEST CELESTIAL HEREAFTER 125 / THE EARLIEST CELESTIAL HEREAFTER 127 / THE EARLIEST CELESTIAL HEREAFTER 129; lines 4937-4971 confidence: high

The king is surrounded by plenty, and the land entered by king Urns is described: "he thirsts not in it, he hungers not in it forever."

The afterlife land is described as a place where the king neither thirsts nor hungers forever, and magical means can banish hunger and thirst.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 123 / THE EARLIEST CELESTIAL HEREAFTER 125 / THE EARLIEST CELESTIAL HEREAFTER 127 / THE EARLIEST CELESTIAL HEREAFTER 129; lines 4937-4971 confidence: high

A voice calls to king Pepi to rise and sit down to a thousand of bread, beer, oxen, geese, and everything on which the god lives; the passage says a god will furnish these because he does not escape what he has said.

King Pepi is summoned to a thousand of bread, beer, oxen, geese, and everything on which the god lives.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 125 / THE EARLIEST CELESTIAL HEREAFTER 127 / THE EARLIEST CELESTIAL HEREAFTER 129 / THE EARLIEST CELESTIAL HERE I; lines 4974-5046 confidence: high

Breasted identifies the tree of life on a mysterious island in the Field of Offerings as a major source of sustenance; the dead sets out for it with the Morning Star, described as a green falcon and solar divinity with four faces.

Pepi travels with the Morning Star through celestial and watery settings to the Field of Offerings, where he obtains life-giving sustenance.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 127 / THE EARLIEST CELESTIAL HEREAFTER 129 / THE EARLIEST CELESTIAL HERE I / THE EARLIEST CELESTIAL HEREAFTER 136; lines 5049-5159 confidence: high

The king is variously pictured enthroned, wandering in the Field of Bushes for food, in the bow of the Solar barque, and as one of the Imperishable Stars serving Re.

The passage enumerates distinct afterlife locations and transitions: Field of Bushes, sky shores, lake in Nut, stairway, Re's barque, Dewat, Field of Life, pools, and the horizon path.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 127 / THE EARLIEST CELESTIAL HEREAFTER 129 / THE EARLIEST CELESTIAL HERE I / THE EARLIEST CELESTIAL HEREAFTER 136; lines 5162-5193 confidence: high

"Re leans upon thee in the horizon... The Imperishable Stars follow thee, the companions of Re serve thee... Thou purifiest thyself, thou ascendest to Re; the sky is not empty of thee... forever."

Teti purifies himself, ascends to Re, remains in the sky, and receives a pure seat there.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 129 / THE EARLIEST CELESTIAL HERE I / THE EARLIEST CELESTIAL HEREAFTER 136 / THE EARLIEST CELESTIAL HEREAFTER 139; lines 5196-5265 confidence: high

Teti receives his pure seat in Re's barque; the sailors who row and carry Re also row and carry Teti behind the horizon.

The king moves through earth opening, purifying lakes, sky door, Nut's guidance, celestial palace, barque, horizon, and stars.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 129 / THE EARLIEST CELESTIAL HERE I / THE EARLIEST CELESTIAL HEREAFTER 136 / THE EARLIEST CELESTIAL HEREAFTER 139; lines 5196-5265 confidence: high

Teti receives his pure seat in Re's barque; the sailors who row and carry Re also row and carry Teti behind the horizon.

The king receives a seat in Re's barque or descends into the barque like Re and is rowed by divine or celestial rowers.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 129 / THE EARLIEST CELESTIAL HERE I / THE EARLIEST CELESTIAL HEREAFTER 136 / THE EARLIEST CELESTIAL HEREAFTER 139; lines 5196-5265 confidence: medium

For Neferkere, the earth's mouth opens, Geb speaks, the king purifies himself in the Jackal-lake and lake of Dewat, and the Eighteen Gods welcome him.

Neferkere purifies and cleanses himself in named lakes before welcome by gods and admission through the eastern door of the sky.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 141 / LECTURE V / THE 08IBIANIZATI0N OF THE HEREAFTEB / THE OSIRIANIZATION OF THE HBRBAFTBR 143; lines 5320-5402 confidence: high

Osiris is said to migrate up the Nile from the Delta, be identified with the First of the Westerners, and rule a kingdom in the West or below the western horizon that merges into the Nether World; he is king of the dead below earth and Lord of Dewat.

The passage maps the dead person's destination through West, western horizon, Dewat, Nether World, sky, horizon, lake, ladder, and barque imagery.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 141 / LECTURE V / THE 08IBIANIZATI0N OF THE HEREAFTEB / THE OSIRIANIZATION OF THE HBRBAFTBR 143; lines 5320-5402 confidence: high

Osiris is said to migrate up the Nile from the Delta, be identified with the First of the Westerners, and rule a kingdom in the West or below the western horizon that merges into the Nether World; he is king of the dead below earth and Lord of Dewat.

Osiris' kingdom is located in the West or below the western horizon and merges into the Nether World.
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Development of Religion and Thought in Ancient Egypt THE IMPERIAL AGE AND MONOTHEISM 315 / THB IMPERIAL AGS AND MONOTHEISM 317 / THE IMPERIAL AGE AND MONOTHEISM 319 / THE IMPERIAL AGE AND MONOTHEISM 321; lines 11917-11990 confidence: medium

The passage says sun-barques are not found in the Aton faith and that the voyage through subterranean caverns of the dead is removed.

The passage explicitly names sun-barques and the voyage through subterranean caverns of the dead as traditional elements removed from Aton theology.
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Development of Religion and Thought in Ancient Egypt THE ORIOINS 9 / TEE ORIGINS 27 / TEE ORIGINS 47 / LECTURE II; lines 1824-1886 confidence: medium

“LIFE AFTER DEATH—THE SOJOURN IN THE TOMB — DEATH MAKES ITS IMPRESSION ON RELIGION”

The passage repeatedly discusses Egyptian belief in life beyond the grave, continued existence, the realm and life of the departed, and future life.
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Development of Religion and Thought in Ancient Egypt THE ORIOINS 9 / TEE ORIGINS 27 / TEE ORIGINS 47 / LECTURE II; lines 1824-1886 confidence: medium

In the pit lay a body with feet drawn toward the chin, surrounded by pottery, flint implements, stone weapons, utensils, and personal ornaments intended to furnish the departed for future life.

The prehistoric burial body is surrounded by pottery, implements, weapons, utensils, and ornaments, which the passage states were intended to furnish the departed for future life.
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Development of Religion and Thought in Ancient Egypt THE OSIRIANIZATION OF THE HBRBAFTBR 143 / THE OSIRIANIZATION OF THE HEREAFTER 145 / TEE OSIRIANIZATION OP THE HEREAFTER 147 / THE OSIRIANIZATION OF THE HEREAFTER 149; lines 5572-5651 confidence: high

The departed Pharaoh is ferried over, sky doors are opened, enemies are passed, and he is announced to and welcomed by Osiris before joining the Imperishable Stars, the followers of Osiris.

The departed Pharaoh is ferried, passes through opened sky doors, passes enemies, is announced and welcomed, and joins the Imperishable Stars.
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Development of Religion and Thought in Ancient Egypt THE OSIRIANIZATION OF THE HEREAFTER 149 / THE OSIRIANIZATION OF THE HEREAFTER 151 / THE OSIRIANIZATION OF THE HEREAFTER 153 / THE OSIRIANIZATION OF THE HEREAFTER 155; lines 5802-5884 confidence: high

Actions such as ferrying over and purification are said to be done for each of the four Horuses and then likewise for the dead king.

The passage and its note mention ferrying over, sky floats, binding floats for Re and the dead, and a ferry-boat to the eastern sky.
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Development of Religion and Thought in Ancient Egypt THE OSIRIANIZATION OF THE HEREAFTER 151 / THE OSIRIANIZATION OF THE HEREAFTER 153 / THE OSIRIANIZATION OF THE HEREAFTER 155 / TEE OSIRIANIZATION OF THE HEREAFTER 157; lines 5887-5959 confidence: high

The four genii appear among Solar gods and in charge of the Solar ferry-boat that ferries the dead; the four Horuses are also linked with the celestial ferry, and the author notes a conjectural parallel between the groups.

The passage repeatedly describes ferry-boats, ships, and reed floats as vehicles for ferrying the dead or for the crossing of Osiris and as instruments for reaching the skies.
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Development of Religion and Thought in Ancient Egypt THE OSIRIANIZATION OF THE HEREAFTER 151 / THE OSIRIANIZATION OF THE HEREAFTER 153 / THE OSIRIANIZATION OF THE HEREAFTER 155 / TEE OSIRIANIZATION OF THE HEREAFTER 157; lines 5887-5959 confidence: high

The Solar ferryman Face-Behind-Him is Osirianized as Door-keeper of Osiris; the Solar ferry becomes Osiris's property, and an adjuration asks that Osiris's ship be brought for King Pepi.

The Solar ferryman, Solar ferry, reed floats, ladder, sky, stars, and pyramid are all described as becoming associated with or appropriated by Osiris.
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Development of Religion and Thought in Ancient Egypt THE OSIRIANIZATION OF THE HEREAFTER 153 / THE OSIRIANIZATION OF THE HEREAFTER 155 / TEE OSIRIANIZATION OF THE HEREAFTER 157 / THE OSIRIANIZATION OF THE HEREAFTER 159; lines 5962-6030 confidence: high

“The earth is hacked up for thee, the offering is placed before thee. Thou goest upon that way whereon the gods go ... Thou goest to those northern gods, the Imperishable Stars.”

The offering formula sends the dead along the way where the gods go and to the northern gods, the Imperishable Stars.
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Development of Religion and Thought in Ancient Egypt THE OSIRIANIZATION OF THE HEREAFTER 153 / THE OSIRIANIZATION OF THE HEREAFTER 155 / TEE OSIRIANIZATION OF THE HEREAFTER 157 / THE OSIRIANIZATION OF THE HEREAFTER 159; lines 5962-6030 confidence: high

“He has put thee, king Osiris Mernere, upon the throne of Re-Atum, that thou mayest lead the people. Thou embarkest in this barque of Re ... in which Re is rowed to the horizon.”

The king embarks in the barque of Re, a vessel in which Re is rowed to the horizon and in which gods embark.
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Development of Religion and Thought in Ancient Egypt THE OSIRIANIZATION OF THE HEREAFTER 155 / TEE OSIRIANIZATION OF THE HEREAFTER 157 / THE OSIRIANIZATION OF THE HEREAFTER 159 / THE OSIRIANIZATION OF THE HEREAFTER 161; lines 6033-6147 confidence: high

The two great gods in charge of the Field of Rushes recite for Mernere, put him upon their thrones before every Divine Ennead, and cause him to become like Re in the names Kheprer, Re, and Atum.

Mernere and Pepi ascend in solar language; Pepi receives a way to the horizon, passes through opened sky doors, and is led into the sky palace; the author also notes a reference to Osiris ascending to the sky.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1478-1552 confidence: low

Budge states that belief in Resurrection was accepted by dominant classes in Egypt and that ceremonies helped the deceased pass judgment and overcome enemies in the next world.

The passage mentions ceremonies meant to help the deceased pass judgment and overcome enemies in the next world.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1646-1736 confidence: high

The speaker asks, “grant thou unto me a path whereon I may pass in peace,” and says, “I am just and true; I have not spoken lies... nor have I done aught with deceit.”

The speaker repeatedly asks divine figures for a path on which to pass in peace, and the hymn later says Thoth illumined Osiris’s path.
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Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 1024-1081 confidence: high

Ra is praised as rising in his horizon, resting upon Ma'at, passing over the sky, and appearing at dawn and eventide while every face watches his course.

Ra travels through the sky, advances across vast spaces, and is repeatedly associated with the Sektet and Atet boats.
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Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 1024-1081 confidence: high

Ani asks to reach everlasting heaven and the mountain of favored ones, to join shining holy beings in the underworld, and to behold Ra at eventide when Ra goes to mother Nut and sets in the west as a living being.

Ani asks to come to everlasting heaven, to the mountain of favored ones, and to join holy shining beings in the underworld.
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Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 264-339 confidence: medium

“THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS”; “THE SEKHET-AARU OR ‘ELYSIAN FIELDS’.”

The heading states that the deceased is led into the presence of Osiris and names the Sekhet-Aaru or Elysian Fields.
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Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 427-524 confidence: high

Budge quotes the text of Unas: what is sent by the king's ka, father, and Ra comes to him; he is pure, his bones are gods and goddesses of heaven, he exists beside God, and evil words or things written in his name are removed.

Unas exists beside God, and Teta arrives in the height of heaven, moves among solar boats, is called by God, and is taken in to Ra.
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Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 427-524 confidence: medium

Budge quotes another Teta passage: Teta reaches the height of heaven, is seen by henmemet beings, is known by and sails the Semketet morning boat, is called by and halts the Mantchet evening boat, sees his body, knows the uraeus, is called by God by name, and is taken in to Ra.

Teta is associated with the Semketet morning boat and Mantchet evening boat of the sun, sailing one and stopping the other.
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Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 848-939 confidence: medium

In the Papyrus of Ani hymn, Khepera is praised as creator of the gods, rising and shining in Nut; Nut gives homage, Manu receives him, Maat embraces him, gods weigh heaven and earth and provide food, Tatunen is creator of mankind, and Rā comes in a morning divine bark.

The hymn calls on gods to adore Rā in his beautiful form as he comes in the morning in his divine bark and describes his daily course.
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Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 941-1022 confidence: high

The passage says Maat embraces the deity at morn and eve, and that he travels across the sky with joy while the great deep of heaven is content.

The solar deity travels across the sky and watery abyss, the Sektet boat receives winds, and Ani asks to go forth in the M[=a]tet boat and come into port in the Sektet boat.
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Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 941-1022 confidence: high

Ani asks that the Disk shine upon him and that his soul come forth with the Disk into heaven, go in the M[=a]tet boat, come into port in the Sektet boat, and cleave a path among the never-resting stars.

Ani asks that his soul come forth with the Disk into heaven, travel in the M[=a]tet and Sektet boats, and pass among the never-resting stars.
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Egyptian Ideas of the Future Life OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III. / CHAPTER IV. / THE JUDGMENT OF THE DEAD.; lines 2622-2706 confidence: medium

The passage says Coptic ideas may preserve ancient Egyptian beliefs about indefinite punishment in the underworld, but notes uncertainty about Christian imagination or scribal bias; it also describes Coptic hell as a modified form of ancient Egyptian Amenti or Amentet.

The passage and cited Coptic account name Amenti, outer darkness, fiery pits or ditches, a river of fire, and a place of rest, distinguishing locations according to sin or good works.
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Egyptian Ideas of the Future Life OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III. / CHAPTER IV. / THE JUDGMENT OF THE DEAD.; lines 2622-2706 confidence: high

The mummy from Erment/Armant, a Poseidon worshipper, says Kosmokratôr angels listed his sins, stabbed him with knives and goads, death hovered in the air, and pitiless angels dragged his soul from his body as a black horse and led him to Amonti.

The mummy says pitiless angels dragged his soul from his body, tied it under the form of a black horse, and led him to Amonti.
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Egyptian Ideas of the Future Life OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III. / CHAPTER IV. / THE JUDGMENT OF THE DEAD.; lines 2708-2755 confidence: medium

The passage says Coptic writers misunderstood pictures of the torments of the wicked and lists outer darkness, a river of fire, pits of fire, a snake, and a scorpion.

The passage refers to scenes and texts describing the sun passing through the underworld during the hours of night, with named underworld dangers such as darkness, fire, snake, and scorpion.
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Egyptian Ideas of the Future Life OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III. / CHAPTER IV. / THE JUDGMENT OF THE DEAD.; lines 2838-2927 confidence: medium

The passage says full Judgment Scenes in great illustrated papyri occur at the beginning, preceded by hymns and a vignette; it suggests the hymns and Judgment Scene formed an introductory section and may reflect belief that judgment preceded admission into Osiris's kingdom.

The dead are described as being admitted into Osiris's kingdom after judgment, indicating an ordered afterlife transition.
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Egyptian Ideas of the Future Life OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III. / CHAPTER IV. / THE JUDGMENT OF THE DEAD.; lines 2929-3008 confidence: high

The deceased praises a kingly god as ruler of world and underworld from Nut's womb, asks for splendour, might, and underworld triumph, seeks travel to Tattu and Abtu like a living soul or phoenix, safe passage through underworld pylons, offerings, and a Field of Reeds homestead.

The deceased asks to sail to Tattu and Abtu, pass through underworld pylons, dwell in the City of God, and receive a homestead in the Field of Reeds.
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Egyptian Ideas of the Future Life OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III. / CHAPTER IV. / THE JUDGMENT OF THE DEAD.; lines 2929-3008 confidence: medium

The deceased praises a kingly god as ruler of world and underworld from Nut's womb, asks for splendour, might, and underworld triumph, seeks travel to Tattu and Abtu like a living soul or phoenix, safe passage through underworld pylons, offerings, and a Field of Reeds homestead.

The deceased asks for bread, food and drink offerings, and an everlasting homestead in the Field of Reeds with wheat and barley.
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Egyptian Ideas of the Future Life OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III. / CHAPTER IV. / THE JUDGMENT OF THE DEAD.; lines 3010-3114 confidence: medium

The forty-two gods sit in the Hall; the deceased passes each one, names him, and declares a sin not committed. The repeated formula gives the group the name Negative Confession.

The deceased passes by each of the forty-two gods seated in the Hall of Maat before the heart is weighed.
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Egyptian Ideas of the Future Life OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III. / CHAPTER IV. / THE JUDGMENT OF THE DEAD.; lines 3236-3331 confidence: high

In the underworld Hall of Maati a balance is set for the deceased’s heart; the balance is associated with the feather symbol of Maat, and the heart should “balance exactly the symbol of the law.”

The Hall of Maati, Osiris, divine companies, and the forty-two gods create a mapped judgment setting for the dead.
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Egyptian Ideas of the Future Life OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III. / CHAPTER IV. / THE JUDGMENT OF THE DEAD.; lines 3236-3331 confidence: medium

In the Papyrus of Neb-qet, Am-mit lies beside a lake of fire, with a dog-headed ape seated at each corner; the lake is also said to appear in Chapter CXXVI of the Book of the Dead.

The Papyrus of Neb-qet scene places Am-mit beside a lake of fire also said to appear in Chapter CXXVI of the Book of the Dead.
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Egyptian Ideas of the Future Life OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III. / CHAPTER IV. / THE JUDGMENT OF THE DEAD.; lines 3333-3391 confidence: high

"The heart of Osiris hath in very truth been weighed, and his soul hath stood as a witness for him"; Thoth also reports that no wickedness was found in him.

After the favorable judgment, Ani is declared righteous and granted offerings, access to Osiris, and a permanent homestead in the Field of Peace.
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Egyptian Ideas of the Future Life OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III. / CHAPTER IV. / THE JUDGMENT OF THE DEAD.; lines 3393-3466 confidence: high

The author explains ma[=a] kheru as "true of voice" or "right of word," linking it to effective vocal address of invisible beings and warning that wrong tone in magical formulae could be disastrous.

The deceased must pass through underworld regions and guarded halls, obtain boat passage and divine help, and recite Book of the Dead formulae correctly.
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Egyptian Ideas of the Future Life OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III. / CHAPTER IV. / THE JUDGMENT OF THE DEAD.; lines 3468-3533 confidence: medium

After passing the ordeal, the deceased must meet the underworld gods; the Book of the Dead supplies words for the righteous and sinless heart, with a Papyrus of Nu speech for coming forth true of voice from the Hall of the Maati goddesses.

The narrator states that after passing the heart-weighing ordeal the deceased must meet gods of the underworld, and the speech addresses named divine beings and locations including the Hall of the Maati goddesses, Re-stau, and Aukert.
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Egyptian Ideas of the Future Life OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III. / CHAPTER IV. / THE JUDGMENT OF THE DEAD.; lines 3535-3663 confidence: high

The deceased addresses Osiris, seeks deliverance from divine messengers, claims right and truth, and describes purification by libations and pools; the passage also mentions divine sailors of R[=a] bathing in the Field of the Grasshoppers.

The deceased claims purification and right conduct, travels through named divine settings, and seeks entry into the Hall of the M[=a][=a]ti goddesses where Osiris is the final recipient of his name.
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Egyptian Ideas of the Future Life OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III. / CHAPTER IV. / THE JUDGMENT OF THE DEAD.; lines 3535-3663 confidence: high

The deceased imagines the gods asking who he is and what his name is, gives names for himself, asks to pass onward, and refers to the city north of the Olive tree, the Leg and the Thigh, and rejoicings in the land of the Fenkhu.

Multiple divine and architectural gate figures refuse passage unless the deceased tells their names; the deceased also names his feet and identifies Thoth.
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Egyptian Ideas of the Future Life OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III. / CHAPTER IV. / THE JUDGMENT OF THE DEAD.; lines 3665-3675 confidence: high

Scribes supplied the deceased with hymns, prayers, and words of confession to facilitate passage through the dread Hall of the Maati goddesses.

The deceased's ritual preparation and presumed favorable judgment facilitate passage through the Hall of the Maati goddesses and permission to enter every portion of the underworld.
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Egyptian Ideas of the Future Life THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III.; lines 2295-2382 confidence: high

Set is son of Seb and Nut and husband of Nephthys; in an early view he is brother and friend of Horus the Elder, with Set as night and Horus as day; both hold a ladder for the deceased to ascend from earth to heaven.

Set and Horus the Elder set up and hold the ladder by which the deceased travels from earth to heaven and ascends.
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Egyptian Ideas of the Future Life THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III.; lines 2566-2614 confidence: medium

Anubis is called son of Ra or Osiris, presides over the abode of the dead, shares the funeral mountain with Ap-uat, and both gods have the jackal as symbol.

The passage names the abode of the dead, the funeral mountain, sky regions, judgment places, and divine guardians or rulers associated with these places.
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Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty TALES OF THE MAGICIANS / KHAFRA'S TALE / BAUFRA'S TALE / HORDEDEF'S TALE; lines 375-443 confidence: medium

Hordedef greets Dedi with a salutation to old age, mentioning embalming, burial, royal provisions, and being brought to fathers in the tomb.

Dedi’s salutation blesses Hordedef’s ka and soul, including knowing the right road to a gate; Hordedef’s greeting also mentions embalming, burial, and fathers in the tomb.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK / REMARKS; lines 1642-1734 confidence: high

The remarks say Ahura and her child are buried at Koptos, while Na-nefer-ka-ptah’s tomb is at Memphis; Ahura’s ka leaves her tomb and lives with her husband’s ka at Memphis.

The ka is described as able to wander far from its body, risking starvation, impure food, and losing its way; formulas function as a guide or directory and are connected with the Book of the Dead.
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Legends of the Gods: The Egyptian Texts, edited with Translations A LEGEND OF PTAH NEFER-HETEP AND THE PRINCESS OF BEKHTEN. / A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE. / I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER.; lines 4284-4339 confidence: medium

The aged one renews youth and makes himself a boy; the speaker asks that Thoth come and turn back Netater; Osiris is on the water with the Eye of Horus and a great Beetle over him.

Osiris is on the water, journeys toward Busiris, rises in a Boat, is linked with the Tuat, and is protected from hostile water-dwellers.
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Legends of the Gods: The Egyptian Texts, edited with Translations I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS. / THE HISTORY OF ISIS AND OSIRIS,; lines 5033-5125 confidence: medium

The notes state that Egyptian Heliopolitan doctrine makes Isis daughter of Keb and Nut, wife of Osiris, mother of Horus, and sister of Set and Nephthys; they identify Egyptian Tehuti or Thoth with Hermes and describe him as inventor, heart of Ra, scribe of the gods, speaker of world-creating words, and composer of magical formulae and religious works for souls journeying to the next world.

The note says Thoth composed magical formulae beneficial for the dead and religious works used by souls in their journey from this world to the next.
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Legends of the Gods: The Egyptian Texts, edited with Translations I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS. / THE HISTORY OF ISIS AND OSIRIS,; lines 5869-5964 confidence: high

Richer and more prosperous citizens wish to be buried at Abydos because they are ambitious of lying in the grave with Osiris.

Prosperous citizens wish to be buried at Abydos to lie with Osiris, and the Abydos note describes a shaft for offerings to the dead and a gap through which souls set out to the Other World.
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Legends of the Gods: The Egyptian Texts, edited with Translations LIST OF PLATES AND ILLUSTRATIONS ON OR FOLLOWING PAGE: / INTRODUCTION / THE LEGEND OF THE GOD NEB-ER-TCHER, AND THE HISTORY OF CREATION. / THE LEGEND OF THE DESTRUCTION OF MANKIND.; lines 552-638 confidence: high

Ra tells Nut he will leave the world and ascend into heaven; he prepares a place, commands the Field of Peace into being, then commands reeds and brings the Field of Reeds into being, which the passage identifies as part of the Egyptian Elysian Fields.

Ra creates the Field of Peace and Field of Reeds, and the region above the Cow's back is described as heaven where beings who die pass from earth.
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Legends of the Gods: The Egyptian Texts, edited with Translations PLATE XV. / A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII. / THE HISTORY OF ISIS AND OSIRIS.; lines 1943-2026 confidence: medium

Isis makes light shine, is the spirit of the Dog-star heralding the Nile-flood, sources the beneficent light of the moon, and takes the dead to her bosom for peace and immortal happiness like that bestowed on Osiris.

Isis takes the dead to her bosom, gives them peace, and introduces them to immortal happiness like that bestowed on Osiris.
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The Book of the Dead CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 556-650 confidence: medium

The deceased enters the Hall of Maati where Osiris sits in judgment, addresses the Great God, Lord of Maati, says he knows the god's name and the names of the Forty-Two, and says he has brought maat and destroyed sin.

The deceased claims knowledge of Osiris's name and the names of the Forty-Two and repeats the magical names of the Hall's doors before entering.
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The Book of the Dead CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 652-740 confidence: high

The passage states that the Forty-Two-god judgment seems preliminary to Osiris's final judgment; when the deceased approaches the Hall of Maati, the porter, door-bolts, door parts, frame, and floor block entry until their magical names are repeated, after which the porter presents him to Maau(?)-Taui, identified as Thoth.

The deceased seeks entry into the Hall of Maati, is blocked by the porter and door elements until he pronounces magical names, then is presented to Thoth and led to Osiris.
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The Book of the Dead CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 742-789 confidence: high

The Great Company of the Gods confirms Thoth’s truthful words, declares Osiris Ani true of voice, states that Amemit shall not have mastery over him, and grants food offerings, appearance before Osiris, and a homestead in the Field of Offerings.

Ani moves from the Great Balance through the Hall of Maati to Osiris, receives offerings and a homestead in the Field of Offerings, and passes into the Kingdom of Osiris.
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The Book of the Dead CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 792-861 confidence: high

The Kingdom of Osiris is the Sixth Division of the Tuat; when the beautified soul arrives, Osiris's ministers take it to the homestead allotted by Osiris, where it begins a new existence.

The passage places Osiris's kingdom in a numbered division of the Tuat and describes the soul's guided arrival, allotted homestead, and named afterlife regions.
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The Book of the Dead CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 1061-1132 confidence: high

Chapters LXV-LXXVI give victory over enemies, access to the Boat of Ra, free motion, addresses to punishing Seven Spirits, rebirth in the Mesqet Chamber, Henu Boat passage, and mantis guidance to the House of Osiris.

The deceased moves through the Tuat, heaven, earth, boats, the Mountain of Sunrise, the eastern region, Sekhet Aaru, and eventually back to earth.
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The Book of the Dead CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 1134-1201 confidence: high

Chapters CXLIV and CXLVII concern the Seven Great Halls of the Kingdom of Osiris; each Hall gate has a porter, watchman, and messenger with specified duties.

The passage lays out halls, gates, districts, Celestial Anu, and the Tuat as named afterlife locales, with procedures for passage through guarded thresholds.
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The Book of the Dead CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 864-957 confidence: high

Ra is praised for rising and shining at dawn, as King of the Gods; Maati goddesses embrace him and the Company of the Gods praise him at sunrise and sunset.

Ra's daily movement is described from dawn and heavenly sailing to setting in Amentt/Tuat, where the dead receive him and benefit from his light and breath.
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The Book of the Dead CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 959-1032 confidence: high

Chapter I is recited by the burial priest, who assumes Thoth's character; Chapter IB empowers the spirit-body to enter the Tuat after burial and escape the Nine Worms; Chapters II-IV allow revisiting earth, joining gods, and sky travel.

The passage describes spells for entering the Tuat, revisiting earth, joining gods, traveling the sky, passing through the Tuat, and moving freely in the Kingdom of Osiris.
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The Book of the Dead The Book of the Dead / THE BOOK OF THE DEAD. / CHAPTER I / CHAPTER II; lines 111-164 confidence: high

The mummified body and spiritual elements need protection from devils, fiends, and powers of darkness haunting the road from this world to the Kingdom of Osiris.

The dead pass from this world through a region haunted by hostile powers toward the Kingdom of Osiris.
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The Book of the Dead The Book of the Dead / THE BOOK OF THE DEAD. / CHAPTER I; lines 66-108 confidence: medium

The title “Book of the Dead” is applied to a collection of funerary texts composed by ancient Egyptian scribes for the benefit of the dead.

The passage states that the texts were composed for the benefit of the dead and consisted of ritual verbal materials preserved in burial contexts.
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The Book of the Dead THE BOOK OF THE DEAD. / CHAPTER I / CHAPTER II / CHAPTER III; lines 167-249 confidence: high

The composition is said to make a man victorious on earth and in the Other World, ensure safe passage through the Tuat, allow entering and exiting and taking any form, make the soul flourish, and prevent the second death.

The composition promises safe passage through the Tuat, and coffin vignettes depict the region traversed by the deceased on the way to the Other World and blessed fields.
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The Book of the Dead THE BOOK OF THE DEAD. / CHAPTER I / CHAPTER II / CHAPTER III; lines 251-340 confidence: medium

Under the High Priests of Amen, PER-T EM HRU papyri were changed; the confraternity of Amen-Ra, King of the Gods, emphasized Amen-Ra's supremacy even in the Kingdom of Osiris and added prayers, litanies, and hymns to the Sun-god to funerary rolls.

The passage concerns funerary papyri copied for burial, names works such as the Book of the Two Ways, Book of Ami-Tuat, Book of Gates, Book of Traversing Eternity, and places the soul in the Khert-Neter.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat A.WSAA, / I I I A I / ADDRESS OF THE GODS TO RA IQ / CHAPTER 11.; lines 924-1175 confidence: high

The chapter concerns the Second Division of the Tuat, called Uenes, passed through by the Sun-god during the Second Hour of the night.

The passage maps a named division of the Tuat and states that the Sun-god passes through it during the second hour of night.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat ADDRESS OF RA TO THE GODS / A.WSAA, / I I I A I / ADDRESS OF THE GODS TO RA IQ; lines 859-921 confidence: high

The speaker asks Apes to open doors and unfold portals, welcomes beings from divine Souls, and commands them to stand in Urnes, establish themselves on secret banks, and work in the guarded Court for the gods of Tuat.

The passage names Tuat, secret Ament, a Court, doors and portals, fields, stream banks, a guiding hour-goddess, and the great god’s movement through and beyond the Court.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat ADDRESS OF THE GODS TO RA IQ / CHAPTER 11. / KHAIBITU / KHEFTIU,; lines 1217-1341 confidence: medium

The passage introduces the list with “In the lower register are the following” and captions sections as “Second Hour. Lower Register.”

The passage locates a sequence of named gods in the “Second Hour” and “Lower Register,” matching a mapped register structure within the Book of the Am-Tuat.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat AWVNA / I M OH / II I I / CHAPTER IX.; lines 5772-6083 confidence: high

The heading and introduction identify the Ninth Division of the Tuat, Best-aru-ankhet-kheperu, reached by the sun's boat and traversed during the ninth hour of night.

The passage describes the sun's boat moving through the Ninth Division of the Tuat, with a named city, gate, guiding hour, stream, registers of beings, and knowledge of names and places.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat CHAP. PAGE / EEEATA / THE BOOK AM-TUAT / THE TITLE OF THE WOKK; lines 189-217 confidence: high

The text says the work contains knowledge of the souls of the Tuat and of secret souls.

The work is described as containing knowledge of the souls of the Tuat, doors and ways, and the journeyings of the great god, the hours, and their gods.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat CHAPTEE III. / I I I I I I I I / I 1 I / I I I I I I I; lines 2065-2145 confidence: high

Their work in Ament is to hew and hack souls, restrain shadows, destroy doomed beings in a fiery place of destruction, and send out flames and fires.

The passage is situated in the Third Hour or division, names Ament, a Field, its warder, inhabitants, and the great god passing through.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat CHAPTEE VIIL / I O III I I 1 I / I D O / AWVNA; lines 4835-5197 confidence: high

Ra makes his way into the City in hidden form while towed by gods of the Tuat; he cries to every Circle and to the gods there, hears their voices, and their gates open to his voice each day before they hide after he passes.

The passage describes Ra moving through a City of the Tuat with regions, Circles, gates, doors, a Hall, and named circles such as Sesheta and Tuat.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat CHAPTEE VIIL / I O III I I 1 I / I D O / AWVNA; lines 5200-5435 confidence: high

The Circle As-xeteru is entered through the door Tes-akhem-baiu and contains seated images of Osiris, Isis, and hawk-headed Horus.

The passage lists named Circles, named doors for entry, and the beings or images located in each region.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat CHAPTEE YI. / II I I I I AAAAAA / III I I I / D I I I 1; lines 3560-3889 confidence: high

The great god addresses gods dwelling in the Tuat and over a Field, mentions offerings and daily rest, commands them to protect Osiris from violence and wrong, and states that their work is to give offerings to gods of the Tuat, including food from the mouth of the great god.

The passage organizes the Tuat into fields, registers, named chambers, divine groups, speeches, and functions connected with safe passage, provisions, souls, shades, and spirits.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat CHAPTEE YI. / II I I I I AAAAAA / III I I I / D I I I 1; lines 3892-3998 confidence: high

A serpent invisible to the great god contains forms of the heads of the four children of Horus in its folds; it hears the god's voice daily and devours shades, enemy spirits, and hostile beings in the Tuat.

The passage locates named gods and serpents in the Tuat and gives each group specific functions involving guarding, watching, sustaining, devouring, or destroying.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat CHAPTER 11. / KHAIBITU / KHEFTIU, / I I I I; lines 1344-1485 confidence: high

The gods guard day and bring on night until the great god comes forth from thick darkness to rest in the Court of the eastern horizon of heaven; they lament after he passes, and those who know them can come forth by day and journey by night to divisions of the great double city.

The passage describes the great god's movement through darkness to the eastern horizon and states that those who know the gods can come forth by day and journey at night to the divisions of the great double city.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat CHAPTER 11. / KHAIBITU / KHEFTIU, / I I I I; lines 1344-1485 confidence: high

The gods guard day and bring on night until the great god comes forth from thick darkness to rest in the Court of the eastern horizon of heaven; they lament after he passes, and those who know them can come forth by day and journey by night to divisions of the great double city.

Knowledge of the gods or of this information enables coming forth by day, night travel, being equipped with words of power, and being protected by the gods.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat CHAPTER IV. / CHAPTEE V. / I 1 I / LI I II I; lines 2832-3104 confidence: high

Four bearded human heads with fire project from Lake Netu and are called Blazing heads; gods in the Ammahet weep when the boat passes toward the Tuat, and "the waters which are here are like unto fire" to those in them.

The passage names underworld places, a boat traveling to the Tuat, guardians of waters and submerged beings, and requests for peaceful passage through these regions.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat CHAPTER IX. / I I I I / I I I I / C30 I I I; lines 6263-6389 confidence: high

A restored line describes uraei who kindle fires for the god who governs the Tuat by means of fire in their mouths and swallow their flames after the god has passed.

The passage locates named groups and their functions in the Tuat and describes their relation to a god passing by them and to Osiris in the underworld darkness.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat CHAPTER XII. / I I I I I I I / AAAAAA I I I K / AAAAAA I I I; lines 8785-8852 confidence: high

After the great god journeys by, a speech gives life to Osiris, calls him governor of Amentet, places him over the beings of Amentet and the Tuat, and hails him as lord of the living gods with him.

The passage locates figures and divine images within the Tuat, refers to the great god having journeyed by the scene, and labels the endpoint as Ra’s exit from the Tuat at sunrise.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat CONTENTS. / CHAP. , PAGE / CHAP. PAGE / EEEATA; lines 164-186 confidence: medium

"XI. The Eleventh Division of the Tuat, called / Ee-en-qerert-apt-khatu. With 26 Illustrations 232"

The passage enumerates named, numbered divisions of the Tuat, including an eleventh division and a twelfth division described as the Eastern Vestibule, presenting the realm as a mapped sequence of regions.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat D I I I 1 / CHAPTEE VII. / I O I / I I I I; lines 4208-4511 confidence: high

Knife-bearing goddesses in the Tuat hack Apep each day and repulse the affairs of the enemies of Ra.

The passage names registers, the hidden road of Ament, the Tuat, a holy boat, and sequences of beings and actions encountered by the great god/Ra.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat D I I I 1 / CHAPTEE VII. / I O I / I I I I; lines 4513-4721 confidence: high

The starry gods are described as united to their stars and rising for Ra/Ea in the Tuat; they are told, "let your stars guide his two hands" and "light up ye your stars in the sky."

The passage repeatedly describes gods and goddesses guiding Ra/Ea, the great god, through the Tuat, the beautiful Amentet, and the hidden way of the city.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat D I I I 1 / CHAPTEE VII. / I O I / I I I I; lines 4513-4721 confidence: high

The stars are personified by twelve gods, each standing with a star on his head; their names are listed.

Stars are personified as twelve gods, Hours as twelve goddesses, and both groups are associated with stars and guidance of Ra/Ea.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat D I I I 1 / CHAPTEE VII. / I O I / I I I I; lines 4513-4721 confidence: medium

Ab-shau is called the warden of the symbols of the city; when he hears the voice of the boat of Ra addressed to the Eye in his cheek, the head in his dominion appears and eats its own form after the great god passes.

The text mentions the voice of the boat of Ra in the context of the great god passing by Ab-shau in the city.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat EM-KHU-S, A / KHEFTIU / HEA, Y / NINE APES AND TWELVE FIERY SERPENTS I3; lines 601-685 confidence: medium

The apes are described as those "who sing to Ka as he entereth into the Tuat," and the caption calls them "The nine singing apes."

The passage catalogs numbered groups located in relation to the Tuat, including Ka entering the Tuat and beings active in its darkness.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat EM-KHU-S, A / KHEFTIU / HEA, Y / NINE APES AND TWELVE FIERY SERPENTS I3; lines 601-685 confidence: medium

The apes are described as those "who sing to Ka as he entereth into the Tuat," and the caption calls them "The nine singing apes."

The nine apes sing to Ka as he enters the Tuat.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I 1 I / I I I I I I I / CHAPTER IV. / CHAPTEE V.; lines 2577-2731 confidence: high

The Fifth Division of the Tuat is called Ament; the Sun-god passes through it during the Fifth Hour of night, and the boat of the sun is drawn by seven gods and seven goddesses.

The passage identifies a named division of the Tuat, a specific night hour, a Circle, roads, hidden ways, and the movement of the Sun-god’s boat through them.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I A I / THE NINE APES AND TWELVE GODDESSES Q / EM-KHU-S, A / KHEFTIU; lines 492-542 confidence: medium

The passage labels groups as “The nine Ape-warders” and “The twelve goddesses of the gates.”

The passage identifies gate-associated goddesses and a group of Ape-warders within a named Am-Tuat passage range.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I AAAAAA I I / CHAPTEE YI. / II I I I I AAAAAA / III I I I; lines 3350-3557 confidence: high

The border text calls this the hidden path of Amentet; on its water the great god is transported in his boat to arrange the lots or plans of those in the Tuat.

The passage names the hidden path of Amentet, the water of that path, transport of the great god in a boat, and the value of knowing or drawing the hidden forms of the Tuat.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I AAAAAA I I / CHAPTEE YI. / II I I I I AAAAAA / III I I I; lines 3350-3557 confidence: medium

The border text calls this the hidden path of Amentet; on its water the great god is transported in his boat to arrange the lots or plans of those in the Tuat.

The border text says the great god is transported on the water of the hidden path in his boat.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I AAAAAA I I / CHAPTEE YI. / II I I I I AAAAAA / III I I I; lines 3350-3557 confidence: high

The Serpent of Many Faces is "with his tail in his mouth"; it rises with an image, journeys west, travels to every place of the Tuat, and figures in it advance through the voice of Ra.

The Serpent of Many Faces is described with its tail in its mouth and as traveling west and to every place of the Tuat.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I AAAAAA I I / CHAPTEE YI. / II I I I I AAAAAA / III I I I; lines 3350-3557 confidence: high

The text says that one who knows the names, bodies, true forms, hours, and secret figure of the Tuat, or makes an exact drawing of the Hidden Place, will be provided with food in the Tuat and receive offerings from gods and kinsfolk.

The text says that knowing names, bodies, true forms, hours, secret figures, or an exact drawing of the Hidden Place results in food and offerings in the Tuat and from kinsfolk on earth.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I AWVAA / I T I 1 I I / TCIIET-S / I I I I; lines 7605-7694 confidence: medium

"she then swalloweth her forms in this City of the Eleventh Hour, [and she is] one of those who follow the god."

The passage locates action in the City of the Eleventh Hour and presents a numbered sequence of gods and forms.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I D O / AWVNA / I M OH / II I I; lines 5595-5769 confidence: high

Sehert-baiu-s is entered through the door Tes-sept-nesut and contains four mummied gods, each with an instrument for weaving in front of him.

The passage organizes the underworld material into named Circles entered through named doors, each with distinct inhabitants and conditions.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I D O / AWVNA / I M OH / II I I; lines 5595-5769 confidence: high

Those in the picture have weaving instruments before them, are set on sand according to Horus's mystery, and the god cries out to their souls; voices of those shut in the Circle are heard and compared to battlefield voices crying out to Ea.

The passage repeatedly describes beings shut in named Circles, with their voices heard and, in Aat-setekau, explicitly says they do not come forth from the Circle.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I D O / AWVNA / I M OH / II I I; lines 5595-5769 confidence: high

Aat-setekau is entered through the door Tes-khu and contains four uraei, each resting upon its instrument for weaving.

Aat-setekau contains four named uraei, each resting upon a weaving instrument, within a named Circle of the Am-Tuat.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I D O / AWVNA / I M OH / II I I; lines 5595-5769 confidence: medium

A door named Tes-amem-mit-em-sheta-f is followed by a figure of the god Nu, who appears over the chamber of destruction.

A figure of Nu appears beyond a named door over a place called the chamber of destruction.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I 1 / I I I II I / I I II / CHAPTER XI.; lines 7210-7276 confidence: high

Chapter heading introduces the Eleventh Division of the Tuat and gives its name as Re-en-Qeeert-Apt-Khatu.

The passage gives a numbered Tuat division, a named city, a named gate, a named guiding hour, and the Sun-god's passage through the region during the Eleventh Hour.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I A I / ADDRESS OF THE GODS TO RA IQ / CHAPTER 11. / KHAIBITU; lines 1177-1214 confidence: high

“A god, who holds a knife in his left hand, and has his right raised to strike; he is called Seben-hesq- ... Second Hour. Upper Register. Gods Nos. 8—15.”

The passage is organized as a numbered register of gods in the Second Hour, Upper Register of the Am-Tuat.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I AA.'VAAA V / I I I I / I AAAAAA I I / CHAPTEE YI.; lines 3222-3347 confidence: high

The heading identifies the Sixth Division of the Tuat, called METCHET-MU-NEBT-TUAT, passed through by the Sun-god during the Sixth Hour of night.

The passage names a specific division of the Tuat, links it to the Sixth Hour of night, and describes the Sun-god moving through it by boat.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I / ADDRESS OF RA TO THE GODS / A.WSAA, / I I I A I; lines 836-856 confidence: medium

"Open ye to me your doors, and let me come into your Courts!"

The speaker asks divine beings to open their doors, let him enter their Courts, give light, and serve as guides, fitting a mapped movement through divine spaces in an afterlife text.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I / C30 I I I / CHAPTER X. / I I I I I I; lines 6612-6919 confidence: high

The line over the register names the hidden Circle of Amentet, where Kheper unites himself with the form of Ra; it states that knowing a copy of the depicted figures and divine names enables passage through the Tuat and companionship with Ra.

The passage states that a person who makes a copy of the figures and knows them with the divine names will journey around, pass through the Tuat, and not be turned back from becoming a companion of Ra.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I / C30 I I I / CHAPTER X. / I I I I I I; lines 6612-6919 confidence: medium

The great god commands figures with arrows, javelins, and bows to destroy his enemies in darkness, be at the portal of the horizon, follow his train in connection with the Mantit Boat, drive back the Sebi serpent of Neha-hra, and travel with him into the Eastern Hall of the horizon.

The great god refers to the Mantit Boat and to attendants following in his train as he passes toward the Eastern Hall of the horizon.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I / C30 I I I / CHAPTER X. / I I I I I I; lines 6922-7006 confidence: high

"their souls journey onwards in his train to the horizon" and they "strip the bodies of the dead of their swathings."

The passage places souls travelling onward in the great god's train to the horizon and also names the Tuat as the setting of destruction.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I / I I 1 / I I I II I / I I II; lines 7084-7207 confidence: high

Horus addresses those plunged beneath the waters, those who swim, and those who float in Nu of the Tuat, with descriptions of their water-filled and air-seeking condition.

The passage locates beings in Nu of the Tuat and has Horus command their movement through stream and waves toward named destinations.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I / I I 1 / I I I II I / I I II; lines 7084-7207 confidence: high

The figures in the picture are said to live by their heads and to shed light on the road of Ea in thick darkness; when Ea comes forth into the Hall of the East, Set wakes and travels with him.

The four serpent-bearing female figures are said to shed light on the road of Ea in thick darkness, in connection with movement toward the Hall of the East.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I / I I I I / C30 I I I / CHAPTER X.; lines 6392-6609 confidence: high

The Tenth Division is called Metet-qa-utchebu; the sun passes through it in the tenth hour of night; the door, city, and guiding hour are named.

The passage names a specific division, city, door, and guiding hour through which the sun-god travels during the night.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I / I I I I / III I I I / I I I I; lines 7983-8073 confidence: high

"The pit of fire, Anc-sekhetu"; the same opening section also names "The god Her-utu-f."

The passage refers to a picture in the Tuat, a named pit of fire, and Her-utu-f as guardian of this Circle.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I / I I I I / MAKET-NEB-S. / CHAPTEE III.; lines 1612-1889 confidence: high

The scene illustrates the Third Division of the Tuat, called Net-neb-ua-kheper-aut, passed through by the Sun-god during the Third Hour of night; the boat moves over the waters of the underworld river.

The passage names a division of the Tuat, assigns it to the Third Hour, describes the Sun-god’s boat route through underworld waters, city, field, and district, and lists the beings encountered there.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I / III I I I / I I I I / CHAPTER XII.; lines 8076-8388 confidence: high

The Twelfth Division of the Tuat, called Then-neteeu, is passed through by the Sun-god during the Twelfth Hour of the night.

The passage explicitly presents a named division of the Tuat traversed by the Sun-god during a specific hour, with named gate, city, and hour.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I / III I I I / I I I I / CHAPTER XII.; lines 8391-8458 confidence: medium

A group acts from or in relation to the serpent Ankh-neteru, tows the great god into the sky, and leads him along the ways of the upper sky.

The passage labels an upper register and describes named figures, upper-sky ways, and a divine movement through that space.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I I I I / CHAPTER IV. / CHAPTEE V. / I 1 I; lines 2734-2829 confidence: high

Ea addresses beings with weapons, sceptres, spears, food, offerings, and provisions; he says Isis gives herself and Anient joins herself to them so that he may be protected when passing by in peace.

The passage maps the Land of Sekri within the river of the Tuat, places it below a mound, and connects it to the towing of Ea’s boat and Ea’s protected passage.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I I I I I / I 1 I / I I I I I I I / CHAPTER IV.; lines 2148-2400 confidence: high

The chapter identifies the Fourth Division of the Tuat, Ankhet-Kheperu, passed through by the Sun-god during the Fourth Hour; the route differs from earlier divisions and enters the kingdom of Seker.

The passage names a division of the Tuat, identifies the hour of traversal, maps the route through Re-stau and the kingdom of Seker, and describes doors, hidden places, guardians, and a boat passage.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I I I I I / I 1 I / I I I I I I I / CHAPTER IV.; lines 2148-2400 confidence: medium

The corridor called Re-stau slants from the upper side to the lower side; at the boundary of the first and second sections is a door called Mates-sma-ta, and the road is described as the road of the secret things of Re-stau; the god does not pass through the door leaves, but they hear his voice.

Re-stau is a slanting road of secret things with named doors; the beings in the picture are called hidden travellers and guardians of the way into the hidden place of the Tuat.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I I I I I / I 1 I / I I I I I I I / CHAPTER IV.; lines 2403-2574 confidence: high

A three-headed serpent with hawk wings and two pairs of human legs is described as the warder of the holy way of Re-stau and as living on abundance from its wings, body, and heads.

The passage repeatedly locates beings on the holy way of Re-stau, a secret way, and hidden passages leading to the Aheth chamber, with figures warding, opening, or guarding these routes.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I II I / I I II / CHAPTER XI. / I AWVAA; lines 7278-7359 confidence: medium

"god journeyeth on his way in the City"; his sailors, who are gods, guide him into the eastern horizon of the sky.

The passage describes a god being guided by divine sailors and a star through dark ways that gradually lighten and illuminate the earth.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I II / CHAPTER XI. / I AWVAA / I T I 1 I I; lines 7362-7602 confidence: high

Figures in the picture are before the great god, carry Mehen-ta on their heads into the city, and travel in the following of Ra into the Eastern Horizon.

The passage repeatedly describes a god and accompanying figures traveling through the Tuat, darkness, doors or gates, a city, and the Eastern Horizon.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I II / CHAPTER XI. / I AWVAA / I T I 1 I I; lines 7362-7602 confidence: medium

The two serpents are identified as hidden images of Horus at the second door of thick darkness on the holy road to Sais; when the god cries out, hidden heads appear and then swallow their own forms, that is, disappear.

At the hidden gate of Sais, named Neith figures spring into life when the god calls them and then guard the gate; the crown-bearing serpents at the door of darkness also respond to the god's cry.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I O I / I I I I / CHAPTEE VIIL / I O III I I 1 I; lines 4724-4832 confidence: high

The heading identifies Chapter VIII as the Eighth Division of the Tuat, called Tebat-neteru-s, passed through by the Sun-god during the Eighth Hour of the night.

The passage names a division of the Tuat, a city, a gate, an hour, hidden circles, and describes the Sun-god's passage through them in sequence.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I O III I I 1 I / I D O / AWVNA / I M OH; lines 5438-5593 confidence: high

The Circle Hetemet-khemiu is entered through a door named Tes-Ea-kheftiu-f.

The passage enumerates named circles, named doors for entry, and the figures inhabiting each circle in the Eighth Division.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I T I 1 I I / TCIIET-S / I I I I / I I I I; lines 7697-7980 confidence: high

The great god calls those in the picture by name; his hidden appearances and secret radiance cause their life; their breaths come from his utterances; their offerings and souls are on his boat; they have water at the source of Nu; their work is to advance his hidden things to the hidden House and appear with him in the upper heaven.

The passage locates beings and actions in the Tuat, refers to a hidden House, a divine boat, the upper heaven, and describes a lower register with named figures and pits.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat II I I / CHAPTER IX. / I I I I / I I I I; lines 6086-6261 confidence: high

"Those who are in this picture in the Tuat are seated firmly on their instruments for weaving" and are "in the form of the figures which Horus made."

The passage organizes afterlife beings by pictured groups and register, locates them in the Tuat, names or describes them, and states their ritual work.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat II I I I I AAAAAA / III I I I / D I I I 1 / CHAPTEE VII.; lines 4001-4205 confidence: high

The Seventh Division of the Tuat is introduced; the great god enters the Hall of Osiris, addresses its gods, performs entry rites, advances against Apep by words of power, and the gate, city, and hour are named.

The passage names a division of the Tuat, a gate, a city, a guiding hour, and the Sun-god's movement through the division in his boat.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat II MO I / CHAPTER I. / I A I / THE NINE APES AND TWELVE GODDESSES Q; lines 421-490 confidence: high

"[The god cometh to] this Court, he passeth through it in the form of a ram" and the dead in his following "remain in this Court" while he speaks to the gods there.

The passage describes a god passing through a Court while the dead in his following remain there, and it identifies threshold-opening beings in the upper register.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat III I I I / I I I I / CHAPTER XII. / I I I I I I I; lines 8461-8761 confidence: high

The group has uraei emerging from them; "flames which issue from their mouths drive away Apep," and they guide Ra and smite Apep in the sky.

Ra moves through named settings such as the City, Tuat, Horizon, hidden chamber of the sky, Halls of the Horizon, and Circle, while groups of gods accompany, praise, guide, or receive him at assigned places.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat KHAIBITU / KHEFTIU, / I I I I / I I I I; lines 1488-1610 confidence: high

The gods of the Tuat speak to the great god as he enters the boundary and is borne over Net-Ra into Urnes, hailing him as Mighty Soul, Af, and Khepera.

The passage follows a named route through the Tuat, boundary, Net-Ra, Urnes, Ament, the hidden land, the East, and the Field of the Nepektiu gods, with movement by divine boat and help from underworld beings.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat KHEFTIU / HEA, Y / NINE APES AND TWELVE FIERY SERPENTS I3 / THE PRAISERS OF RA; lines 688-743 confidence: medium

"The nine praisers of Ra."

The passage gives numbered groups, nine praisers and twelve goddesses, connected with Ra and a division of the Tuat.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat KHEFTIU / HEA, Y / NINE APES AND TWELVE FIERY SERPENTS I3 / THE PRAISERS OF RA; lines 688-743 confidence: medium

"The address which the Sun-god makes to the gods in the First Division of the Tuat reads"

The passage states that the Sun-god makes an address to gods in the First Division of the Tuat.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat LI I II I / I I I AA.'VAAA V / I I I I / I AAAAAA I I; lines 3153-3219 confidence: high

The beings avenge Osiris and hear words near Unnefer; the speaker commands them to prepare slaughtering knives and bind the figure with them so he may pass in peace, and says that one who knows this passes by the goddess in peace.

The passage describes a divine journey past warders and the entrance into the Sixth Division of the Tuat through a guarded door.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat LI I II I / I I I AA.'VAAA V / I I I I / I AAAAAA I I; lines 3153-3219 confidence: high

The entrance into the Sixth Division of the Tuat is through a lower-register door guarded by a serpent who opens it himself.

The Sixth Division entrance is a door guarded by a serpent that opens it itself.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat LI I II I / I I I AA.'VAAA V / I I I I / I AAAAAA I I; lines 3153-3219 confidence: high

The beings avenge Osiris and hear words near Unnefer; the speaker commands them to prepare slaughtering knives and bind the figure with them so he may pass in peace, and says that one who knows this passes by the goddess in peace.

The passage says that whoever knows this will pass by the goddess in peace.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat LONDON / LIBRARY / CONTENTS. / CHAP. , PAGE; lines 118-162 confidence: medium

The contents list the First Division, also called the Western Vestibule or the Tuat, named Net-Ea, with eight illustrations and page reference 3.

The contents enumerate the First through Ninth Divisions of the Tuat, each with a name, page reference, and illustration count, suggesting a structured presentation of an afterlife realm.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat MAKET-NEB-S. / CHAPTEE III. / I I I I I I I I / I 1 I; lines 1892-2062 confidence: high

The translated text says that those in the picture in the Tuat have their own flesh; their souls speak over them; their shadows are united into them; after the great god addresses and passes them, they praise him and weep.

The passage is set in the Tuat/Amentet, describes beings in a lower register, a god passing by them, and knowledge needed for safe passage past their roarings and caverns.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat THE NINE APES AND TWELVE GODDESSES Q / EM-KHU-S, A / KHEFTIU / HEA, Y; lines 545-598 confidence: medium

“Twelve divine beings, in the form of women,” described as “the goddesses who gnide the great god” in the noisy OCR text.

Within a Book of the Am-Tuat passage, twelve goddesses are explicitly said to guide the great god/Ra.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat THE TITLE OF THE WOKK / I I I I / II MO I / CHAPTER I.; lines 220-418 confidence: high

The passage identifies the First Division of the Tuat, called Net-Ra, as passed through by the Sun-god during the First Hour of night, and says the middle section is divided by a river.

The passage identifies a numbered division of the Tuat, a first hour of night, a named field, measured spaces, water to pass through, and a guardian of the field.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I AAAAAA Q 0 / FIFTH HOUR OF THE NIGHT / THE PITS OF THE TUAT / THE SEVENTH HOUR; lines 10189-10245 confidence: high

Knowing the hour's picture and reciting the words of Isis and Ser repulses Apep and grants a place on Ra's boat; ignorance prevents repulsing Neha-hra.

The seventh hour includes named regions, a celestial stream, a divine boat, dangers, protective knowledge, and movement toward Osiris's hidden abode.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I ANIMAL WORSHIP NOT TOTEMISM 29 / THE GODDESS NIT 31 / KING UNAS AS A GOD 33 / KING UNAS AS A GOD 35; lines 1516-1592 confidence: high

Unas's food includes those from the Lake of Fire or She-Sasa; Book of the Dead Chapter cviii places She-Sasa in heavenly Sekhet-Sasa, an abode where beatified dead obtained food.

She-Sasa/Sekhet-Sasa is described as a heavenly district, Lake of Fire, or Field of Fire where beatified dead obtain food and from which Unas's food is drawn.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I ASAR-HAPI OR SERAPIS / SEKHET-MEHENET 515 / SEKHET, BAST, PAKHT 517 / SEKHET-BAST-RA 519; lines 24816-24894 confidence: medium

According to the rubric, the deceased for whom pictures of the goddess and two dwarfs are made becomes like the immortals, is not eaten by worms, has an unfettered soul, drinks water at the river source, has a homestead in Sekhet-Aanre, and becomes a star of heaven.

The rubric links pictures of the goddess and two dwarfs with the deceased becoming like immortals, avoiding bodily decay, having an unfettered soul, drinking at the river source, possessing a homestead in Sekhet-Aanre, and becoming a star.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I AWSAA / NEHEMAUAIT 421 / SEFKHET-AABUT 425 / AP-REHUI 427; lines 20922-20959 confidence: medium

A hare-headed god is one of three gods presiding over an Underworld Arit; the Papyrus of Ani calls it the first Arit and the Papyrus of Nu calls it the second.

A hare-headed god is one of three gods presiding over an Arit in the Underworld, with manuscript variation about the Arit’s ordinal placement.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I BOOK OF THE UNDERWORLD / FIRST HOUR OF THE NIGHT 207 / SECOND HOUR OF THE NIGHT 211 / THIRD HOUR OF THE NIGHT 215; lines 9784-9861 confidence: high

The Third Hour region is said to be mastered by Khatra, and Ra's speech states that the inhabitants were created by Ra to follow and protect Osiris.

The passage divides the night into named hours and regions, identifies their masters or circles, and describes the Sun-god's movement by boat through them, including paths and roads that must be known.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I CONCEPTIONS OF MAAT 417 / ASSESSORS / OF MAAT 419 / AWSAA; lines 20607-20664 confidence: high

Even after satisfying the Forty-two Assessors, the deceased cannot pass from the Hall of Maati unless he knows the magical names of the door-parts opening into the regions of the blessed.

The passage locates the deceased in the Hall of Maati, before a named door to the regions of the blessed, with a guardian and Thoth as successive obstacles to entry.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I CULT OF HELIOPOLIS 333 / HYMNS TO RA 335 / HYMN TO RA 337 / THE PRAISES OF RA 339; lines 15030-15117 confidence: medium

The first praises call Ra exalted Sekhem, lord of hidden circles of the Tuat, bringer of forms, creator in secret places, creative force, wing-spreader, and maker of created things from divine limbs.

Ra is called lord of hidden circles of the Tuat, rests or enters the hidden Circle, gathers gods there, and sends light and darkness within his Circle.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DESTRUCTION OF MANKIND / CHAPTER XIII / ASSOCIATED WITH HIM / CONCEPTIONS OF MAAT 417; lines 20436-20515 confidence: medium

Anubis guards the door by which the deceased enters, called Khersek-Shu, and the deceased must learn and utter names before entry into the Hall of the Maati goddesses.

Anubis guards the entry door, and the deceased must learn and utter names before being allowed into the Hall.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DESTRUCTION OF MANKIND / DESTRUCTION OF MANKIND / CHAPTER XIII / ASSOCIATED WITH HIM; lines 20005-20102 confidence: medium

A net is described as preserved and venerated in a temple; Book of the Dead material is said to place a feared net in the Underworld, with named parts the deceased must learn to escape and possibly use for catching food.

The deceased fears an Underworld net whose parts have names that must be learned in order to escape it.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DESTRUCTION OF MANKIND / DESTRUCTION OF MANKIND / CHAPTER XIII / ASSOCIATED WITH HIM; lines 20005-20102 confidence: high

In the Judgment Scene, Thoth acts as recorder; once he declares the deceased’s soul weighed and found true, the gods accept the declaration and award the deceased a place with Osiris in the Sekhet-Hetepu.

In the Judgment Scene, Thoth records or declares that the deceased’s soul has been weighed and found true, after which the gods award the deceased a place with Osiris.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DESTRUCTION OF MANKIND / DESTRUCTION OF MANKIND / CHAPTER XIII / ASSOCIATED WITH HIM; lines 20104-20208 confidence: high

The deceased must learn Thoth’s words and proper utterance; the formulae open secret pylons, provide necessities, repel spirits, reveal hidden monster names, make monsters helpful, and lead toward the Fields of Peace or Boat of Millions of Years.

Thoth’s formulae open pylons, provide provisions, repel hostile beings, reveal hidden names, and guide the deceased toward the Fields of Peace or the Boat of Millions of Years.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DESTRUCTION OF MANKIND / DESTRUCTION OF MANKIND / CHAPTER XIII / ASSOCIATED WITH HIM; lines 20104-20208 confidence: medium

In Chapter XCIV, the deceased addresses the guardian of the book of Thoth, says he has Thoth’s books, palette, and ink-pot, can pass through Aker, appears as a scribe, copies what is right and true, and is shown seated with palette and ink-pot.

The deceased carries the books of Thoth, palette, and ink-pot, identifies as a scribe, copies what is right and true, and is shown seated with the palette and ink-pot.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DESTRUCTION OF MANKIND / DESTRUCTION OF MANKIND / CHAPTER XIII / ASSOCIATED WITH HIM; lines 20210-20323 confidence: high

The deceased asks what place he has entered; it is described as without water or air, unfathomably deep, black as night, and a place where men wander helplessly and cannot live in quietness of heart.

The deceased asks what place he has entered; it is described as without water or air, black and unfathomable, and he asks how long he will live there.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DESTRUCTION OF THE WICKED 261 / HELL AND THE DAMNED 265 / THE HELL OF THE GNOSTICS 267 / RA AND APEP 269; lines 11296-11413 confidence: high

A nameless mummy reports angels with knives and goads, the soul torn from the body and carried to Amentet, torment among reptiles, a deep pit with seven-headed reptiles, and a serpent that devours and crushes the soul with Saturday/Sunday respite.

The soul is separated from the body, carried to Amentet, and moved through places of torment including outer darkness and a deep pit.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DIVISIONS OF THE TUAT / SIXTH DIVISION OF THE TUAT / SEVENTH DIVISION OF THE TUAT 191 / ELEVENTH DIVISION OF THE TUAT 201; lines 9291-9393 confidence: high

On the left of Ra's boat are listed beings wearing white crowns, Akebiu, Khnemiu wearing red crowns, Renniu, twelve goddesses, four bowed gods, and the cat-headed goddess Mati.

The passage identifies the Eleventh Division of the Tuat, locates figures around Ra's boat, names a pylon and an exit from Ament, and describes movement through the division.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DIVISIONS OF THE UNDERWORLD / DIVISIONS OF THE UNDERWORLD / TCHET-F / TCHET-F,; lines 8583-8629 confidence: high

"The names of all the pylons are given in both the Theban and Sa'ite Recensions," but the names of gods guarding pylons XL–XXI are given in neither.

The passage describes the realm of Osiris as divided into fifteen Aats, discusses named pylons, and introduces the Book of Pylons with illustrated royal funerary copies.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DIVISIONS OF THE UNDERWORLD / TCHET-F / TCHET-F, / DIVISIONS OF THE TUAT; lines 8632-8778 confidence: high

"the Tuat is a long, narrow valley, with sandy slopes" and is divided by the river on which the boat of the sun sails; twelve divisions correspond to the twelve hours of night.

The Tuat is organized into twelve divisions corresponding to the twelve hours of night, and the sun boat progresses through divisions, pylons, guardians, and obstacles.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DIVISIONS OF THE UNDERWORLD / TCHET-F / TCHET-F, / DIVISIONS OF THE TUAT; lines 8781-8890 confidence: high

The boat of the sun is towed along the river of the Tuat by four gods and approaches a long low sepulchral building with nine chapels, each containing a mummied god.

The passage presents a named division or hour of the Tuat with a river route, solar boat, pylon, named guardians, registers of beings, and processional movement.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DIVISIONS OF THE UNDERWORLD / TCHET-F / TCHET-F, / DIVISIONS OF THE TUAT; lines 8781-8890 confidence: medium

The pylon of the Fifth Division or Fifth Hour is called Arit; its serpent guardian is Teka-hra; jackal-headed mummies Aau and Tekemi stand at opposite ends of the corridor.

The Fifth Division has a named pylon guarded by a serpent, with jackal-headed mummies stationed at corridor ends.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I ELEVENTH DIVISION OF THE TUAT 201 / TWELFTH DIVISION OF THE TUAT / FIRST HOUR OF THE NIGHT 205 / BOOK OF THE UNDERWORLD; lines 9523-9541 confidence: high

The passage appears under “Book of the Underworld” and “The First Hour of the Night” headings.

The passage is set in underworld night-hour material and describes a journey at night along the river of the Tuat.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I FIFTH HOUR OF THE NIGHT / THE PITS OF THE TUAT / THE SEVENTH HOUR / THE SEVENTH HOUR; lines 10248-10294 confidence: high

Af-Asar, Flesh of Osiris, is seated beneath a canopy made from a form of the serpent Mehen; Shepes, a form of Thoth, is behind him.

The passage describes illustrations of a numbered hour containing named gods, punished beings, souls, serpents, and enthroned deities in the Tuat.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I FIRST HOUR OF THE NIGHT 205 / BOOK OF THE UNDERWORLD / FIRST HOUR OF THE NIGHT 207 / SECOND HOUR OF THE NIGHT 211; lines 9674-9781 confidence: high

Although Osiris is Lord of the Second Hour, Ra is described as overlord of Osiris; Osiris's followers serve Ra by restraining enemies who try to prevent the progress of his boat and must remain in their appointed place and duty.

Ra travels by boat through the Tuat, passes through named hours and regions, and is guided or opposed by underworld beings.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I FIRST HOUR OF THE NIGHT 205 / BOOK OF THE UNDERWORLD / FIRST HOUR OF THE NIGHT 207 / SECOND HOUR OF THE NIGHT 211; lines 9674-9781 confidence: medium

Gods and goddesses worship the great god, guide him, weep after he leaves, carry prayers from those on earth, lead disembodied souls to their forms, and some mark the seasons.

Underworld beings remain in fixed places, guard districts, mark seasons, support Ra's life, and make the Nile flow.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I FIRST HOUR OF THE NIGHT 207 / SECOND HOUR OF THE NIGHT 211 / THIRD HOUR OF THE NIGHT 215 / FOURTH HOUR OF THE NIGHT; lines 9864-9895 confidence: high

The illustrated Fourth Hour shows Ra's boat in a new country filled with huge fearsome snakes, under Seker's presidency, with no river, lined banks, or distributable fields.

The passage describes a named hour of the night, a distinct underworld region, Ra's vehicle, dark passages, and the road of Re-stau with doors.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I FIRST HOUR OF THE NIGHT 207 / SECOND HOUR OF THE NIGHT 211 / THIRD HOUR OF THE NIGHT 215 / FOURTH HOUR OF THE NIGHT; lines 9864-9895 confidence: medium

"The narrow way, or road, of Re-stau has three doors,"

The narrow way or road of Re-stau is explicitly said to have three doors.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I FOURTH HOUR OF THE NIGHT / AAAAAA Q 0 / FIFTH HOUR OF THE NIGHT / THE PITS OF THE TUAT; lines 10063-10186 confidence: high

The great god journeys by boat on the hidden path of Amentet, gives water and offerings, and commands the gods of the Tuat so that they have fields, gifts, and being.

The passage describes named hours, hidden paths, pylons or gates, a hidden abode, waters, divine boats, and places within the Tuat through which the god travels.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HATHOR 429 / HATHOR 431 / THE SEVEN HATHORS 433 / HATHOR-APHRODITE 435; lines 21206-21286 confidence: high

Hathor is described as wife and daughter of Ra, brought forth by Nut as a black or blackish-red child, and as important to the welfare of the dead, whose everlasting life depends on her friendly help and protection.

The dead require Hathor’s help and protection for everlasting life, and Book of the Dead passages place her in judgment, Apep confrontation, bodily deification, nourishment, and the following of Hathor.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HATHOR 431 / THE SEVEN HATHORS 433 / HATHOR-APHRODITE 435 / HATHOR OF THE DEAD 437; lines 21289-21365 confidence: high

Nephthys says: 'Ra hearkeneth unto thy cry'; the deceased is addressed as a 'daughter of Hathor' and told she will triumph, keep her head, and rise in peace.

Hathor receives the dead entering the Underworld, gives them new life and celestial food, and is associated with rising in peace.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HATHOR 431 / THE SEVEN HATHORS 433 / HATHOR-APHRODITE 435 / HATHOR OF THE DEAD 437; lines 21289-21365 confidence: high

A papyrus passage prescribes placing the 'swathing of Hathor' on the deceased's face; Hathor perfects the face, enlarges the thighs and place in Amentet, opens the eye, strengthens the voice against adversaries, and enables the legs to walk in the Underworld.

The prescribed 'swathing of Hathor' restores the deceased's face, eye, voice, place in Amentet, and ability to walk in the Underworld.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HELIOPOLIS 331 / CULT OF HELIOPOLIS 333 / HYMNS TO RA 335 / HYMN TO RA 337; lines 14944-15027 confidence: high

Ra moulds his limbs and brings them forth without birth-pangs; the speaker asks to enter everlasting heaven, the mountain of favored ones, and the company of shining beings in the Underworld, and adores Ra at his western setting.

The speaker asks to enter everlasting heaven, the mountain of favored ones, the Underworld company of shining beings, Ta-tchesertet, and Sekhet-Aaru.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS OF BEHUTET 483 / HORUS OF BEHUTET 485 / HORUS, SON OF ISIS 487 / HORUS, SON OF ISIS 489; lines 23484-23592 confidence: high

Horus is said to help the dead and mediate between the Underworld judge and the deceased; in Ani’s Judgment Scene, Horus leads Ani to Osiris after Thoth weighs his heart in the Balance and finds it true, then asks for Ani’s acceptance and offerings.

Horus leads Ani after heart-weighing into Osiris’s presence, reports the favorable judgment, and asks for offerings and acceptance.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS OF BEHUTET 485 / HORUS, SON OF ISIS 487 / HORUS, SON OF ISIS 489 / HORUS, SON OF ISIS 491; lines 23595-23666 confidence: high

The four children of Horus share protection of the deceased's body and are said to have presided over the deceased's life in the underworld as early as the Vth Dynasty.

The four children of Horus protect the deceased's body, preside over underworld life, and guide the deceased into Sekhet-Aaru.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HYMN TO RA 337 / THE PRAISES OF RA 339 / THE PRAISES OF RA 341 / THE PRAISES OF RA 348; lines 15214-15296 confidence: high

Ra provides those in the Tuat with what they need in the hidden Circles and is identified with Aper-ta.

The passage names the Tuat and hidden Circles, provides for inhabitants there, and describes making straight ways and opening roads in the hidden place.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HYMNS TO RA 335 / HYMN TO RA 337 / THE PRAISES OF RA 339 / THE PRAISES OF RA 341; lines 15120-15211 confidence: medium

Ra raises his head, makes his brow bold, is called a ram, is linked with the light of Shu at the head of Akert, is called the soul that sees and governor of Ament, and is identified with the bodies of the double Circle.

Ra is called governor of Ament and is associated with Akert, the double Circle, the double hidden place, and Khenti-Amenti.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I I I I I 1 / I I I I 4 / CHAPTER IX / BOATS OF THE SUN 323; lines 14354-14440 confidence: medium

At night in the Tuat, Ra is said to leave boats at certain places and use others, including one formed by the body of a serpent; different opinions assign many boats or only two.

Ra passes through the Tuat at night, changes or uses boats at certain places, and follows a defined course.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I IDENTITY OF OSIRIS AND RA 149 / OSIRIS AND IMMORTALITY 153 / EGYPTIAN RELIGION 155 / THE FOUR PILLARS OF HEAVEN 157; lines 7684-7752 confidence: medium

The four gods play a prominent part in connection with the deceased in the Pyramid Texts, where they are called children of Horus; they bring a boat, protect life by magical power and amulets, and the deceased becomes one of them.

The four gods are linked to the deceased in Pyramid Texts: they bring him a boat, protect his life with magical power and amulets, and the deceased becomes one of them.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I ISIS THE ENCHANTRESS 363 / THE SUN-GOD RA 365 / THE SUN-GOD RA 367 / THE COW-GODDESS NUT 369; lines 16323-16405 confidence: medium

Thirteen stars appear along the cow’s belly, with the two boats of the Sun-god immediately below.

The passage places the Sun-god in the Matet and Sektet boats beneath the sky-cow Nut.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I NOME-GODS / NOME-GODS 99 / NOME-GODS / OSIRIS 103; lines 4933-5013 confidence: medium

Sekhet-hetepet, the Elysian Fields, is located in the fertile Delta crossed by canals and streams; the House of Osiris connected with a ram containing Osiris’s soul is also placed in the Delta.

Sekhet-hetepet is located in the fertile Delta with canals and streams, and the passage states that mythological or heavenly cities were fashioned after earthly cities.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I NOME-GODS / OSIRIS 103 / RA AND AMEN 105 / SUBDIVISIONS OF HEAVEN 107; lines 5097-5171 confidence: high

Heaven resembles Egypt in subdivisions, cities, and districts; gods rule these areas, and a man hopes to wander heaven by securing goodwill through prayers and magical ceremonies.

Heaven is described as divided into regions, cities, districts, and quarters, with movement and entry depending on divine favor and knowledge of local gods or Souls.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I OF MAAT 419 / AWSAA / NEHEMAUAIT 421 / SEFKHET-AABUT 425; lines 20838-20919 confidence: medium

Book of the Dead lvii.6: the deceased says his house/place of peace was built by Sefekh-aabut/Sesheta and set up by Khnemu upon its walls.

Book of the Dead passages describe a house/place of peace built for the deceased, with foundation and shrine locations, offerings and libations, and a spirit who comes daily to renew himself among the gods.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I OSIRIS AND IMMORTALITY 153 / EGYPTIAN RELIGION 155 / THE FOUR PILLARS OF HEAVEN 157 / THE ASHEMU AND HENMEMET 159; lines 7755-7847 confidence: medium

In the extract, heaven is asked to stretch out its hand to Pepi Nefer-ka-Ra; Pepi comes forth into heaven, penetrates Qebhu, pays homage to his father, and rises like Horus and the sun.

Pepi Nefer-ka-Ra comes forth into heaven, penetrates Qebhu, rises like Horus and the sun, and is approached by celestial and earthly beings.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I OSIRIS AND IMMORTALITY 153 / EGYPTIAN RELIGION 155 / THE FOUR PILLARS OF HEAVEN 157 / THE ASHEMU AND HENMEMET 159; lines 7755-7847 confidence: medium

Opening continuation: an unnamed group protects the male figure, occupies an important place among celestial hosts, is pacified by Pepi I, and washes and recites chapters for him.

The opening group protects, washes, and recites chapters for Pepi I in a celestial context.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I PTAH THE ARTIFICER 501 / I AAAAAA IJ / FORMS OF PTAH 503 / THE SEKER BOAT; lines 24128-24166 confidence: medium

A great god is described as primordial and resting upon darkness; a Book of the Dead petition asks deliverance from a great god who carries away the soul, eats hearts, feeds on offal, guards darkness, and is in the Seker boat.

The deceased petitions for deliverance from a dangerous god in the Seker boat, and the passage places Seker within an Underworld context.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I RA AND AMEN 105 / SUBDIVISIONS OF HEAVEN 107 / IJEIFICATION OF THE DEAD 109 / DEIFICATION OF THE DEAD; lines 5213-5245 confidence: medium

“DEIFICATION OF THE DEAD”

The passage is about the dead, includes heavenly raising, and identifies body parts with the Semket and Mat boats and the double Maati boat.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I RA AND APEP 269 / RA AND APEP 271 / TUAT AND GEHENNA 273 / HALLS OF GEHENNA 275; lines 11587-11666 confidence: high

The number of gates or doors in Gehenna is disputed, with the best traditions fixing seven; a river or canal is said to flow through Gehenna as a river runs through the Tuat.

Gehenna is described with gates, seven divisions, a river or canal, pits, streams, chambers, clefts, and other spatial subdivisions.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I RA AND APEP 327 / RA WORSHIP 329 / HELIOPOLIS 331 / CULT OF HELIOPOLIS 333; lines 14779-14857 confidence: high

Priests of Ra taught that blessed souls went after death to Ra's boat; safe arrival assured happiness, protection from fiends and foes, and life sustained, clothed, and embraced by light.

Blessed souls reach Ra's boat after death, travel with Ra through the dangerous Tuat, and must return before nightfall to avoid harm.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I RA WORSHIP 329 / HELIOPOLIS 331 / CULT OF HELIOPOLIS 333 / HYMNS TO RA 335; lines 14860-14941 confidence: medium

The second hymn hails the Disk, lord of rays, rising daily; addresses Heru-khuti as Khepera the self-created; says gods rejoice at him; places Nebt-unnut and the South and North uraei on his head and brow; places Thoth in the boat's bow to destroy foes; and describes Tuat dwellers coming forth and bowing while the speaker seeks to behold the Disk daily.

The speaker seeks to be with the deity, behold the Disk daily, avoid being shut in the tomb, have bodily members made new, and enter the land of eternity.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I SECOND HOUR OF THE NIGHT 211 / THIRD HOUR OF THE NIGHT 215 / FOURTH HOUR OF THE NIGHT / AAAAAA Q 0; lines 9898-10006 confidence: high

Ra's boat travels through thick darkness that his usual light cannot penetrate, and flames from the serpent forming the body of the boat help him onward.

The passage organizes the underworld into named hours, roads, doors, a pylon, a circle, and regions through which Ra's boat travels.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I SEFKHET-AABUT 425 / AP-REHUI 427 / CHAPTER XIV / HATHOR 429; lines 21001-21078 confidence: medium

Pepi I text: the gods take Ra-meri’s hand in heaven and conduct him to Het-Heru; Budge explains Het-Heru as a part of the watery heavenly mass called Qebh, with Ra-meri’s word to take effect upon Seb.

The Pepi I citation describes gods taking Ra-meri by the hand in heaven and conducting him to Het-Heru, located in Qebh.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I SEVENTH DIVISION OF THE TUAT 191 / ELEVENTH DIVISION OF THE TUAT 201 / TWELFTH DIVISION OF THE TUAT / FIRST HOUR OF THE NIGHT 205; lines 9481-9520 confidence: high

The shortened form was called an Abrege or Resume and was supposed to contain what was absolutely necessary for the dead.

The passage describes a book organized by hours of the night, containing necessary material for the dead, with places through which Ra passes in the Tuat.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I SIXTH DIVISION OF THE TUAT / SEVENTH DIVISION OF THE TUAT 191 / ELEVENTH DIVISION OF THE TUAT 201 / TWELFTH DIVISION OF THE TUAT; lines 9396-9478 confidence: high

The pylon of the Twelfth Division or Twelfth Hour is called Tesert-baiu, “Red-Souls”; Sebi, Akhekhi, and Pai are named in a fragmentary pylon/corridor context.

The passage identifies the Twelfth Division or Twelfth Hour of the Tuat and describes its pylon, guardians, doors, and Ra’s movement through the final boundary.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I SLAYER AND EATER OF THE GODS 51 / SLAYER AND EATER OF THE GODS / SLAYER AND EATER OF THE GODS 53 / SLAYER AND EATER OF THE GODS 55; lines 2674-2800 confidence: medium

Horus gives the deceased his ka or double; enemies in heaven oppose him; all the gods give him food so that he may not die; and he sits in white linen and white sandals by a lake in the Field of Peace, eating from the wood or tree of life on which the gods live.

The deceased sits with gods by a lake in the Field of Peace and partakes of the life-sustaining tree or wood.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I TCHET-F / TCHET-F, / DIVISIONS OF THE TUAT / SIXTH DIVISION OF THE TUAT; lines 8893-9009 confidence: high

Ra addresses the gods towing his boat, orders them to draw him along toward the serpent Ennutchi, praises those who spoke truth on earth, and grants them cakes, wind, green herbs, and a place among gods of right and truth.

The passage identifies the Sixth Division or Sixth Hour of the Tuat, a named pylon with guardians, Ra’s towed boat, and a cosmographic course through the Tuat.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I TCHET-F / TCHET-F, / DIVISIONS OF THE TUAT / SIXTH DIVISION OF THE TUAT; lines 8893-9009 confidence: medium

The four inverted oryx heads are said to dwell in the Amehet, a district in the Elysian Fields, and to hide or protect spirits, though the text’s meaning is described as unclear.

The inverted oryx heads are said to dwell in the Amehet, a district in the Elysian Fields, and to hide or protect spirits.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I TCHET-F, / DIVISIONS OF THE TUAT / SIXTH DIVISION OF THE TUAT / SEVENTH DIVISION OF THE TUAT 191; lines 9012-9158 confidence: high

The Sixth Division is placed near the most northerly Tuat, corresponding to the Delta shrines of Osiris at Mendes and Busiris; it excludes Ra and presents Osiris as supreme in his own dominions.

The passage organizes the underworld into numbered divisions or hours with named pylons, guardians, walls, and the recurring movement of the Sun-god's boat.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I TCHET-F, / DIVISIONS OF THE TUAT / SIXTH DIVISION OF THE TUAT / SEVENTH DIVISION OF THE TUAT 191; lines 9160-9288 confidence: high

In the Tenth Division, Apep is described as a serpent whose voice goes around the Tuat; he is held by a chain grasped by beings, twelve gods, and a mighty hand called the hidden body, with Serqet stretched on the chain near his head.

The passage repeatedly locates the action in named Divisions or Hours of the Tuat and describes Ra's boat being towed or borne toward sunrise and daybreak.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE ABODE OF THE BLESSED 165 / THE ABODE OF THE BLESSED 167 / THE SEKHET-HETEP 169 / THE TUAT 171; lines 8216-8296 confidence: high

The Tuat is near the divine heaven and is the realm where Osiris judges the dead and rules the gods of the dead and the dead.

The passage gives a structured geography of the Tuat, including mountain boundaries, a valley, a river, hostile inhabitants, and relation to earth and heaven.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE ABODE OF THE BLESSED 165 / THE ABODE OF THE BLESSED 167 / THE SEKHET-HETEP 169 / THE TUAT 171; lines 8216-8296 confidence: medium

Ideas about the Tuat in New Empire papyri are attributed to Theban writers who gathered myths from religious centers and incorporated them into doctrine concerning Amen-Ra.

The passage says Theban writers made the Tuat include local underworlds and the gods who populated them.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE ABODE OF THE BLESSED 167 / THE SEKHET-HETEP 169 / THE TUAT 171 / THE TUAT AND ITS INHAIUTANTS 173; lines 8299-8381 confidence: high

Priests people the Tuat with hostile beings, describe its divided regions, and eventually represent its creatures pictorially.

The passage describes the Tuat as divided into regions and represented in written descriptions, pictures, and name lists so the dead soul can navigate safely and reach Ra's boat.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE ASHEMU AND HENMEMET 159 / THE WATCHERS OF PE AND NEKHEN 161 / THE SPIRITS AND SOULS OF THE DEAD 163 / THE ABODE OF THE BLESSED 165; lines 8018-8093 confidence: medium

The beatified dead are said to live in a beautiful fertile region with high white wheat and red barley, numerous canals full of water, and material enjoyments.

The passage presents the blessed dead as inhabiting a fertile, irrigated celestial estate with crops, canals, and divine agricultural maintenance.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE BOOK OF THE PYLONS 175 / DIVISIONS OF THE UNDERWORLD / DIVISIONS OF THE UNDERWORLD / TCHET-F; lines 8509-8580 confidence: medium

The passage appears under “DIVISIONS OF THE UNDERWORLD” and introduces Chapter cxlv. of the Book of the Dead according to the Theban and Saite recensions.

The passage describes an underworld domain of Osiris organized into twenty-one named pylons, each guarded by a god, within a Book of the Dead chapter.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE CIRCLES OF THE THAT / THE CIRCLES OF THE TUAT 241 / THE TENTH HOUR / THE PITS OF THE TUAT 255; lines 10733-10815 confidence: high

The region on the left side of Ra is a country of blazing fire where Ra's enemies are punished. Horus stands armed with disk, uraeus, serpent-headed boomerang, and staff; the huge serpent Set of millions of years devours escaping enemies; five pits in the sky consume enemies with red-hot fire materials.

The passage situates events in the Tuat and describes a spatial sequence including Ra's side-region, five fiery pits or chambers, a headlong valley, desert goddesses, and other named divine figures.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE CIRCLES OF THE TUAT 241 / THE TENTH HOUR / THE PITS OF THE TUAT 255 / THE TWELFTH HOUR 257; lines 10818-10939 confidence: high

The Twelfth Hour brings Ra into a Circle at the edge of thick darkness; he journeys by boat, the bow disk is replaced by Khepera's beetle, and twelve gods and twelve women are involved in towing through the serpent Ka-en-Ankh-neteru.

The passage gives a structured Twelfth Hour route through the Tuat, with a named Circle, darkness boundary, solar boat, serpent passage, sky paths, horizon hall, and final boundary between Tuat and this world.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE CIRCLES OF THE TUAT 241 / THE TENTH HOUR / THE PITS OF THE TUAT 255 / THE TWELFTH HOUR 257; lines 10941-10992 confidence: high

Shu's head and shoulders make an opening in a wall of thick darkness, and the boat of Ra passes through the opening into this world.

The passage describes Ra's boat passing through darkness into the world and summarizes the Sun-god's passage through the Tuat and its divisions.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE EIGHTH HOUR / THE CIRCLES OF THE THAT / THE CIRCLES OF THE TUAT 241 / THE TENTH HOUR; lines 10597-10730 confidence: high

Four goddesses each have a serpent hanging down the back; a standard with the head of Set appears; Set is guardian of the Tenth Hour and journeys with Ra; the goddesses shed light on Ra's path.

The passage names the Tenth and Eleventh Hours, describes Ra's boat moving through paths of the Tuat, includes a city and a Circle of the Tuat, and relates the journey to spirits of the dead.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE EIGHTH HOUR / THE CIRCLES OF THE THAT / THE CIRCLES OF THE TUAT 241 / THE TENTH HOUR; lines 10597-10730 confidence: medium

The Eleventh Hour includes Re-qerert-apt and concerns spirits of the dead participating with gods. Ra stands in his boat; a solar disk surrounded by a serpent on the bow guides the boat toward the region where darkness fades.

Ra stands in a boat that is guided through the Tuat, carries provisions, and serves as the setting for divine movement and sustenance.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE FOUR PILLARS OF HEAVEN 157 / THE ASHEMU AND HENMEMET 159 / THE WATCHERS OF PE AND NEKHEN 161 / THE SPIRITS AND SOULS OF THE DEAD 163; lines 7934-8015 confidence: medium

Heaven contains companies of gods, inferior gods, divine beings, and the shadows, doubles, souls, spirits, powers, hearts, and spiritual bodies of the dead; a cited statement says the spirits are four million, though its exact referent is uncertain.

The passage enumerates heaven's inhabitants, including gods and postmortem components of deceased humans, and describes their occupations.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE GODDESS NIT 31 / KING UNAS AS A GOD 33 / KING UNAS AS A GOD 35 / KING UNAS AS A GOD 37; lines 1595-1674 confidence: medium

Unas journeys through every part of the double sky, glossed as night sky and day sky, and through two Egyptian regions between the mountains and the Nile on each side of the river.

Unas is said to journey through the double sky, identified as night and day sky, and through two Egyptian regions between mountains and Nile.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I / DIVINE ORIGIN OF KINGS 3 / INDIGENOUS BELIEFS 9; lines 423-498 confidence: high

The body is expected to be received in the tomb by jackal-headed Anubis, and the body's organs are guarded by animal-headed gods.

The passage presents a sequence from tomb reception and organ guardianship to heart weighing and introduction to Osiris, followed by an expected afterlife destination.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE HELL OF THE GNOSTICS 267 / RA AND APEP 269 / RA AND APEP 271 / TUAT AND GEHENNA 273; lines 11501-11584 confidence: high

Ra, the dead Sun-god or Flesh of Ra, is reborn into the new day after being drawn in his boat through a serpent; the passage connects this to snakes sloughing their skins and says the serpent lay between the end of the Tuat and this world.

Ra, the dead Sun-god, is reborn into the new day only after being drawn in his boat through the body of a serpent located between the Tuat and this world.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE HELL OF THE GNOSTICS 267 / RA AND APEP 269 / RA AND APEP 271 / TUAT AND GEHENNA 273; lines 11501-11584 confidence: high

The passage says Coptic hell was influenced by Egyptian Tuat mythology and that Hebrews appear to have borrowed ideas about abodes of the dead from it; it contrasts this with Ishtar’s Babylonian land of no return, which had Seven Gates but no pits of fire or monster serpents, and contained darkness, feather-garmented beings, and dust and mud as food.

The passage describes the Babylonian underworld as having Seven Gates and Gehenna as having immense measurements, depth, and seven palaces with internal chambers.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE HELL OF THE GNOSTICS 267 / RA AND APEP 269 / RA AND APEP 271 / TUAT AND GEHENNA 273; lines 11501-11584 confidence: medium

The passage says Coptic hell was influenced by Egyptian Tuat mythology and that Hebrews appear to have borrowed ideas about abodes of the dead from it; it contrasts this with Ishtar’s Babylonian land of no return, which had Seven Gates but no pits of fire or monster serpents, and contained darkness, feather-garmented beings, and dust and mud as food.

The story of Ishtar’s descent into the land of no return is cited, including its Seven Gates and dark underworld setting.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE PITS OF THE TUAT / THE SEVENTH HOUR / THE SEVENTH HOUR / THE EIGHTH HOUR; lines 10297-10362 confidence: high

The Eighth Hour is named Nebt Ushau, with pylon city Tebat-neteru-s; Ra passes in his boat under Mehen’s protection, and gods tow him at the command of the mighty snake.

The passage names the Eighth Hour and its pylon city, describes Ra’s path, Circles, doors, and secret abodes in the Tuat.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE PITS OF THE TUAT 255 / THE TWELFTH HOUR 257 / DESTRUCTION OF THE WICKED 261 / HELL AND THE DAMNED 265; lines 11126-11202 confidence: medium

The passage links annihilation of the wicked and enemies of Ra with Tuat dwelling places, fiery sun-rays, knives as flames, and lakes or pits of fire associated with sunrise splendour.

The passage links wicked beings and enemies of Ra with punitive Tuat locations, fiery rays, flames, and fire pits.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE PITS OF THE TUAT 255 / THE TWELFTH HOUR 257 / DESTRUCTION OF THE WICKED 261 / HELL AND THE DAMNED 265; lines 11126-11202 confidence: high

In the quoted Coptic text, Mary asks Jesus to describe outer darkness and its punishment places; Jesus replies that outer darkness is a great serpent with its tail in its mouth.

The quoted Pistis Sophia material identifies outer darkness as a great serpent with its tail in its mouth, outside and surrounding the world, containing punishment places.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE PITS OF THE TUAT 255 / THE TWELFTH HOUR 257 / DESTRUCTION OF THE WICKED 261 / HELL AND THE DAMNED 265; lines 11126-11202 confidence: high

Outer darkness is outside and surrounds the whole world; it contains many punishment places and twelve halls where severe punishment is inflicted, each hall having a governor.

Outer darkness is described as containing twelve halls of severe punishment, each with a governor whose face differs from the others.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE PRAISES OF RA 339 / THE PRAISES OF RA 341 / THE PRAISES OF RA 348 / THE PRAISES OF RA 345; lines 15299-15381 confidence: medium

Ra is called doubly hidden and secret; souls go where he leads them, and followers are made to enter in.

The passage says souls go where Ra leads them, followers are made to enter in, and Ra goes through the Tuat while souls praise him in their Circles.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE PRAISES OF RA 339 / THE PRAISES OF RA 341 / THE PRAISES OF RA 348 / THE PRAISES OF RA 345; lines 15299-15381 confidence: medium

Ra is the Aged One of forms who goes about through the Tuat; souls in their Circles praise him.

Ra goes through the Tuat and unites himself to Beautiful Ament, causing the gods of the Tuat to rejoice.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE PRAISES OF RA 345 / THE PRAISES OF RA 347 / TEM OF HELIOPOLIS 349 / RA-TEM OF HELIOPOLIS 351; lines 15538-15656 confidence: high

Ra-Tem is identified with Osiris and young Horus; the Mut-hetep hymn is described as enabling a reciting spirit to come forth by day, take any desired form, and have power in the Tuat.

The hymn is explicitly said to allow a reciting spirit to come forth by day, assume forms, and have power in the Tuat.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE PRAISES OF RA 345 / THE PRAISES OF RA 347 / TEM OF HELIOPOLIS 349 / RA-TEM OF HELIOPOLIS 351; lines 15538-15656 confidence: medium

Ra-Tem is identified with Osiris and young Horus; the Mut-hetep hymn is described as enabling a reciting spirit to come forth by day, take any desired form, and have power in the Tuat.

Ra-Tem rises, sets as a living being in the western horizon, traverses heaven and earth, illuminates the Tuat, and is connected with the rising sun of the morrow.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE PRAISES OF RA 348 / THE PRAISES OF RA 345 / THE PRAISES OF RA 347 / TEM OF HELIOPOLIS 349; lines 15461-15535 confidence: high

According to Heliopolitan teaching as summarized here, souls leaving the world went to Amentet, between the earth and the beginning of the Valley of the Tuat.

The passage describes souls leaving the world, waiting in Amentet for the Boat of the Setting Sun, flocking to it, and being admitted to the boat of Tem if ritually qualified.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE PRAISES OF RA 348 / THE PRAISES OF RA 345 / THE PRAISES OF RA 347 / TEM OF HELIOPOLIS 349; lines 15461-15535 confidence: high

Souls who served Ra, had orthodox burial rites and ceremonies, and possessed necessary words of power were admitted to the boat of Tem and enjoyed the god's protection and favour eternally.

Those who served Ra, received orthodox rites, and possessed words of power are admitted to the boat of Tem and receive the god's eternal protection and favour.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE SEKHET-HETEP 169 / THE TUAT 171 / THE TUAT AND ITS INHAIUTANTS 173 / THE BOOK OF THE PYLONS 175; lines 8384-8421 confidence: high

"the Tuat through which the dead sun passed nightly"

The passage describes a text that maps or describes sections of the Tuat/Osiris's region and serves as a guide for dead souls to pass through successfully.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE SEVEN HATHORS 433 / HATHOR-APHRODITE 435 / HATHOR OF THE DEAD 437 / NEKHEBET 489; lines 21368-21453 confidence: medium

Nekhebet is astronomically the western or right eye of the sun during his journey in the Underworld; Uatchet is the eastern or left eye.

Nekhebet is the western/right eye of the sun during his Underworld journey, while Uatchet is the eastern/left eye.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE SEVENTH HOUR / THE EIGHTH HOUR / THE CIRCLES OF THE THAT / THE CIRCLES OF THE TUAT 241; lines 10396-10577 confidence: high

Several Tuat Circles are shut by named doors; when Ra speaks, the inhabitants answer with voices compared to male cats, the roar of the living, shouts of war, the cry of Horus's divine hawk, and water-fowl on a lake.

The passage gives named Hours, Circles, doors, a city, a pylon, a region, and sequences of beings encountered by Ra's boat in the Tuat.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE SEVENTH HOUR / THE EIGHTH HOUR / THE CIRCLES OF THE THAT / THE CIRCLES OF THE TUAT 241; lines 10579-10594 confidence: high

"Ra passed in his journey through this Hour Horus, and twelve beings who dive and swim" in tanks of water.

The passage and locator place the material in an Hour of the Tuat, and the text says Ra passes in his journey through this Hour while encountering Horus and other beings.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE SEVENTH HOUR / THE SEVENTH HOUR / THE EIGHTH HOUR / THE CIRCLES OF THE THAT; lines 10365-10393 confidence: medium

Tuat is called Tes-aha-Ta-thenen, shuts in images of Tefnut, Seb, and Nut, and when Ra speaks to them they answer with a voice like weeping women.

The passage enumerates named circles and doors of the Tuat in an Eighth Hour context, with divine images enclosed within them and addressed by Ra.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE SPIRITS AND SOULS OF THE DEAD 163 / THE ABODE OF THE BLESSED 165 / THE ABODE OF THE BLESSED 167 / THE SEKHET-HETEP 169; lines 8174-8213 confidence: medium

A place was provided in the religious system for souls of dead gods, just as for the souls of dead men and women.

The passage describes a religiously provided place for souls of dead gods and for souls of dead men and women, while also noting disagreement over its position.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE SPIRITS AND SOULS OF THE DEAD 163 / THE ABODE OF THE BLESSED 165 / THE ABODE OF THE BLESSED 167 / THE SEKHET-HETEP 169; lines 8174-8213 confidence: high

The Tuat was “the place through which the dead Sun-god Ra passed after his setting or death each evening” on his journey to the sky where he “rose anew each morning.”

Ra is described as dead after his setting each evening, passing through the Tuat, and rising anew each morning.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE SPIRITS AND SOULS OF THE DEAD 163 / THE ABODE OF THE BLESSED 165 / THE ABODE OF THE BLESSED 167 / THE SEKHET-HETEP 169; lines 8174-8213 confidence: medium

“underworld” is used, but “the Egyptian word does not imply that it was situated under our world,” and the exact signification of Tuat is unknown.

The passage cautions that Tuat does not inherently mean a realm beneath the world, says its exact signification is unknown, and notes a XIXth Dynasty belief that it was not below the earth.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE TENTH HOUR / THE PITS OF THE TUAT 255 / THE TWELFTH HOUR 257 / DESTRUCTION OF THE WICKED 261; lines 10995-11099 confidence: high

Poor people unable to afford costly burial or amulets are not condemned for poverty; Osiris admits them to the first division of the Tuat, where they remain because they lack words of power, and they rejoice at Ra's nightly passage in his boat.

The Tuat is divided into regions; Ra's boat passes through them nightly, and qualified souls journey through the Tuat to the eastern horizon.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE TUAT 171 / THE TUAT AND ITS INHAIUTANTS 173 / THE BOOK OF THE PYLONS 175 / DIVISIONS OF THE UNDERWORLD; lines 8424-8506 confidence: high

Both the Book of That Which Is in the Underworld and the Book of the Pylons "divide the Tuat into twelve parts, each of which corresponds to one of the hours of the night"; the divisions are called Field or City.

The passage states that the Tuat is divided into twelve parts corresponding to the twelve hours of the night.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE TUAT 171 / THE TUAT AND ITS INHAIUTANTS 173 / THE BOOK OF THE PYLONS 175 / DIVISIONS OF THE UNDERWORLD; lines 8424-8506 confidence: medium

In chapter cxliv of the Book of the Dead, according to the Papyrus of Nu, "the Arrets are seven in number, and each is guarded by a doorkeeper, a watcher, and a herald."

The passage states that seven Arrets are each guarded by a doorkeeper, watcher, and herald.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE TUAT 171 / THE TUAT AND ITS INHAIUTANTS 173 / THE BOOK OF THE PYLONS 175 / DIVISIONS OF THE UNDERWORLD; lines 8424-8506 confidence: high

Both the Book of That Which Is in the Underworld and the Book of the Pylons "divide the Tuat into twelve parts, each of which corresponds to one of the hours of the night"; the divisions are called Field or City.

The passage gives two numbered underworld-division schemes: twelve parts of the Tuat and seven Arrets in Book of the Dead chapter cxliv.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE TWELFTH HOUR 257 / DESTRUCTION OF THE WICKED 261 / HELL AND THE DAMNED 265 / THE HELL OF THE GNOSTICS 267; lines 11205-11293 confidence: high

The extract names animal-faced governors in halls and states: "These twelve governors are in the serpent of outer darkness" and change face according to the hour.

The passage repeatedly links twelve halls, twelve governors, twelve hours, twelve pylons, and the Egyptian Tuat or Amenti underworld.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE WATCHERS OF PE AND NEKHEN 161 / THE SPIRITS AND SOULS OF THE DEAD 163 / THE ABODE OF THE BLESSED 165 / THE ABODE OF THE BLESSED 167; lines 8096-8171 confidence: high

A ladder later became necessary; tomb models of ladders were provided for the deceased, and Osiris was believed to need a ladder and to be helped by Ra and Horus, or by Horus and Set; ladders were also drawn in Book of the Dead papyri.

Ladders are placed in tombs or depicted in papyri for the deceased, and Osiris is said to have needed a ladder and divine helpers to ascend.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE WATCHERS OF PE AND NEKHEN 161 / THE SPIRITS AND SOULS OF THE DEAD 163 / THE ABODE OF THE BLESSED 165 / THE ABODE OF THE BLESSED 167; lines 8096-8171 confidence: high

The model ladder, inaqet, could be made as long as desired by reciting words of power, and papyrus pictures of ladders could similarly become real ladders.

The ladder model can be lengthened, and pictures of ladders can become real ladders, when words of power are recited.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE WATCHERS OF PE AND NEKHEN 161 / THE SPIRITS AND SOULS OF THE DEAD 163 / THE ABODE OF THE BLESSED 165 / THE ABODE OF THE BLESSED 167; lines 8096-8171 confidence: high

Budge states that later conceptions became more material and that belief in resurrection of the actual physical body prevailed, with afterlife viewed as continuation of earthly life.

The passage describes belief in resurrection of the actual physical body and a postmortem life in which the deceased eats, drinks, farms, fights, makes love, speaks powerfully, and holds authority.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE WATCHERS OF PE AND NEKHEN 161 / THE SPIRITS AND SOULS OF THE DEAD 163 / THE ABODE OF THE BLESSED 165 / THE ABODE OF THE BLESSED 167; lines 8096-8171 confidence: medium

Egyptian heavenly life is described as "comfortable and dignified peace, without war and without tumult or strife."

Egyptian heaven is characterized as comfortable, dignified peace without war, tumult, or strife.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THIRD HOUR OF THE NIGHT 215 / FOURTH HOUR OF THE NIGHT / AAAAAA Q 0 / FIFTH HOUR OF THE NIGHT; lines 10009-10060 confidence: high

Ra is described as passing through the Fifth Hour and reaching a large vaulted chamber; the description includes a hawk and a half-visible beetle.

The passage organizes Ra’s travel through the Fifth and Sixth Hours, with named underworld regions, a boat route, a chamber, Seker’s domain, and an abyss of water.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I TUAT AND GEHENNA 273 / HALLS OF GEHENNA 275 / APEP AND TIAMAT 277 / SEVEN-HEADED SERPENT 279; lines 11754-11826 confidence: medium

Revelation xii.3 and xiii.1 mention a great red dragon and a beast, each with seven heads and ten horns; Budge states these were not derived from Babylonia and that hell of fire was borrowed from Egypt.

The author states that a hell of fire and the framework of Hebrew hell were borrowed from Egypt, with Amentet and the Tuat named as Egyptian afterlife locations.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I TWELFTH DIVISION OF THE TUAT / FIRST HOUR OF THE NIGHT 205 / BOOK OF THE UNDERWORLD / FIRST HOUR OF THE NIGHT 207; lines 9544-9672 confidence: high

A celestial female personage changes each hour, represents the local goddess of that hour, guides the god through one part of the Tuat, and instructs the boat captain how and where to sail over difficult river reaches.

The passage describes named night hours, local guides, measured regions, the western horizon entrance, and Ra’s boat traveling through successive Tuat countries.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II AAAAAA TT / MISCELLANEOUS GODS / BEHIND OSIRIS-SERAPIS DURING THE TWELVE HOURS / MISCELLANEOUS GODS; lines 17595-17696 confidence: medium

Saa is described as a man-god with a head sign; Unas is cited for the dead king taking possession of Hu and mastering Saa; Saa appears among gods watching the weighing of the deceased’s heart in the Great Balance.

The deceased or dead king takes possession of Hu and masters Saa; the passage says mastery of Saa grants the power to perceive, feel, and understand.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II AAAAAA / HYMN TO OSIRIS / V. MAW / I AAAAAA; lines 9399-9468 confidence: medium

“em Re-stau ... at dawn daily, entrance and exit from Re-stau, not being repulsed”

The passage explicitly mentions entrance and exit from Re-stau, not being repulsed, and the soul in the Underworld with reception.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II APIS BULL 349 / RAM OF MENDES 353 / SEBEK-RA. / THE CROCODILE 355; lines 22207-22296 confidence: high

The Pyramid Texts summary says Sebek restores the deceased's eyes, mouth, and head, brings Isis and Nephthys, helps overthrow Set, opens heaven's doors, leads the deceased through heaven, and helps the dead rise to new life as he helped child Horus take Osiris's throne.

Sebek restores bodily faculties, opens the doors of heaven, leads the deceased along heavenly ways, and helps the dead rise to new life.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II BAR-BAAL 281 / RESHPU / SUTEKH-GODS 283 / BES 285; lines 16476-16561 confidence: medium

Bes is absent from the Heliopolitan and Theban Book of the Dead recensions, but in a Saite vignette to Chapter 145 he guards a pylon of the house of Osiris in the Underworld.

A Saite Book of the Dead vignette shows Bes guarding one pylon of the house of Osiris in the Underworld.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CHAPTER V / TEM, SHU, TEFNUT 87 / SHU AND TEFNUT 89 / SHU 91; lines 4848-4935 confidence: medium

Like his father Tem, Shu is thought to be the cool north wind, and the dead are grateful for his breezes.

The deceased receives breezes, dwelling foundations, mouth-opening, aid at the ladder, and nourishment with Shu's food or light.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CHAPTER VI / OSIRIS - UNNEFER. / ATTRIBUTES OF OSIRIS 115 / SEMTI AND OSIRIS 117; lines 6172-6255 confidence: high

The passage connects Osiris with Amenti/Amentet and the title Khenti-Amenti, and notes that on the plaque and in later tradition he wears the White Crown or Crown of the South.

Amenti/Amentet is presented as an Underworld whose god and king is Osiris under the title Khenti-Amenti.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CHAPTER VI / OSIRIS - UNNEFER. / ATTRIBUTES OF OSIRIS 115 / SEMTI AND OSIRIS 117; lines 6172-6255 confidence: high

In the Pyramid Texts, the deceased receives food, drink, and apparel in the Underworld, wears white linen and sandals, sits by a lake in the Field of Peace with the gods, partakes of the tree of life, and consumes figs, grapes, oil, wine, bread of eternity, and beer of everlastingness.

The deceased enjoys food, drink, garments, water, cleanliness, protection from food theft, and a life free from work in the afterlife.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CHAPTER VI / OSIRIS - UNNEFER. / ATTRIBUTES OF OSIRIS 115 / SEMTI AND OSIRIS 117; lines 6172-6255 confidence: high

The deceased and his double eat bread after washing clean, and the deceased journeys by water in a boat rowed by the mariners of Ra.

The deceased journeys by water in a boat rowed by the mariners of Ra.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CONTENTS / CHAP. PAGE / CHAP. / LIST OF COLOURED PLATES; lines 238-309 confidence: medium

Entries 25-30 list Osiris-Unnefer, the Sekhet-hetepu or Elysian Fields, Osiris and Isis in a shrine, Anubis ministering to Osiris on his bier, Ptah-Seker-Ausar, and Seti I addressing Osiris Khent-Amenti.

The passage lists the Sekhet-hetepu or Elysian Fields, Osiris on a bier, Anubis ministering to Osiris, and a Judgment Scene.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CROCODILE AND HYDRUS 357 / HIPPOPOTAMUS, LION 359 / LYNX AND CAT 363 / ELEPHANT AND BEAR 365; lines 22657-22743 confidence: medium

The passage says the dog may have been sacred to Anubis, but that Egyptian texts prove the jackal-god ministered to Osiris and guided Osiris and every other Osiris in the Underworld.

The passage states that the jackal-god guided Osiris and every other Osiris in the Underworld.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ELEPHANT AND BEAR 365 / JACKAL AND ASS 367 / SHREW-MOUSE, HEDGEHOG 369 / HARE, PHOENIX 371; lines 22919-23010 confidence: medium

The hare is worshipped as a deity; a hare-headed god appears with snake-headed and bull-headed gods in the Elysian Fields, and a hare-headed god guards one of the Seven Halls in the Underworld; the Hare-god was probably called Unnu.

A hare-headed god is said to guard one of the Seven Halls in the Underworld.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ELEPHANT AND BEAR 365 / JACKAL AND ASS 367 / SHREW-MOUSE, HEDGEHOG 369 / HARE, PHOENIX 371; lines 22919-23010 confidence: high

“the formula for enabling the deceased to take the form of the Bennu”; the Bennu says it came into being from unformed matter and came into existence like Khepera.

Chapter 83 of the Book of the Dead is described as giving a formula that enables the deceased to take the form of the Bennu.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II GRASSHOPPER, BEETLE 379 / BEETLE 381 / FISHES 383 / INDEX; lines 23515-23640 confidence: medium

“Abydos, the goal of souls”

The index entry explicitly describes Abydos as “the goal of souls.”
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HARE, PHOENIX 371 / HERON, SWALLOAV 37:3 / IBIS 375 / SCORPION 377; lines 23227-23314 confidence: high

The insect Abit or Bebait is said in Book of the Dead chapters to lead the deceased into the House of the King and bring him to see the great gods in the Underworld; the author probably identifies it with the praying mantis.

Abit or Bebait leads the deceased into the House of the King and brings him to see the great gods in the Underworld.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HERON, SWALLOAV 37:3 / IBIS 375 / SCORPION 377 / GRASSHOPPER, BEETLE 379; lines 23317-23401 confidence: high

The passage says religious enjoyment seems associated with the grasshopper; the Book of the Dead has the deceased rest in the Field of the Grasshoppers, containing the northern city and lying south of Sekhet-hetep.

The Field of the Grasshoppers is a named place in the Book of the Dead where the deceased says he has rested, with spatial placement relative to other afterlife locations.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HYMN TO OSIRIS 131 / HYMN TO OSIRIS / CHAPTER VIII / HYMN TO OSIRIS 155; lines 7926-8010 confidence: high

After each address the deceased asks, “grant thou unto me a path whereon I may pass in peace,” and states he is just and true and has not knowingly lied or acted deceitfully.

The deceased asks for a path to pass in peace; Osiris is Governor of Amentet, and ways are opened for him in the name of Ap-uat.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HYMN TO OSIRIS 149 / HYMN TO OSIRIS 131 / HYMN TO OSIRIS / CHAPTER VIII; lines 7821-7923 confidence: high

A soul asks for “entrance into and exit from Re-stau,” not to be “repulsed in the Underworld,” to receive cakes, and to breathe the north wind.

The soul requests entrance into and exit from Re-stau, non-repulsion in the Underworld, offerings, and breath; Osiris is also called guide of the Underworld.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HYMN TO ATEN / HYMN TO ATEN / HYMN TO ATEN 79 / ATEN WORSHIP 81; lines 4355-4460 confidence: medium

Life at Khut-Aten is described as joyous, with no evidence in hymns and inscriptions that people troubled themselves with death or the kingdom of Osiris.

Despite Aten worship and little expressed concern with death or Osiris, the tomb evidence includes high-rank burial goods, mummification, amulets, ushabtiu figures, and assumed material life in Osiris’s afterlife fields.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HYMN TO ATEN / HYMN TO ATEN / HYMN TO ATEN 79 / ATEN WORSHIP 81; lines 4355-4460 confidence: medium

The passage infers mummification and amulets for the king and notes granite ushabtiu fragments, interpreted as showing expectation of material life in Sekhet-hetepet and Sekhet-Aarru in Osiris’s kingdom.

The granite ushabtiu fragments are interpreted as evidence that the buriers assumed the king would enjoy a material life in Sekhet-hetepet and Sekhet-Aarru in the kingdom of Osiris.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 25288-25468 confidence: medium

Book entries include “Book of Breathings,” “Book of Coming Forth by Day,” “Book of the Dead,” “Book of the Gates,” “Book of the Pylons,” and “Book of the Underworld described.”

The indexed titles include the Book of Coming Forth by Day, Book of the Dead, Book of the Gates, Book of the Pylons, and Book of the Underworld.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 25471-25656 confidence: medium

“Circle of Amentet”; “Circles of the Tuat”; “Darkness ... the outer”; “Day of Judgment.”

The index includes “Circle of Amentet,” “Circles of the Tuat,” outer darkness, and other afterlife-adjacent entries.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 25659-25840 confidence: low

“Earth, Boat of ... East, Gate of ... East, souls of”

The index includes East Gate, souls of the East, and Elysian Fields.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 25843-26030 confidence: medium

"Field of Hetep"; "Field of Peace"; "Field of Plants"; "Field of Reeds"

The index lists multiple named fields, a Gate of Osiris, a Fiery Lake, a Fountain of the Sun, and Gehenna chambers and river.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 26033-26218 confidence: low

Entries include 'Great Balance,' 'Great Scales,' 'Hall of Judgment,' and 'Hall of Maati.'

The index lists Hades, grapes in heaven, Field of Grasshoppers, Hall of Judgment, and Hall of Maati.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 26221-26393 confidence: low

Entries include 'Heaven,' 'Heaven of Osiris,' 'Heh, central support of heaven,' 'Hell,' and 'Hell. Seven Mansions of.'

The index lists heaven, the Heaven of Osiris, hell, and the Seven Mansions of Hell, suggesting indexed material on afterlife topography.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 27709-27880 confidence: low

The index lists multiple lake names, including Lake of Aaru, Lake of Fire, Lake of Flame, Lake of Life, Lake of Uraei, and Lake Victoria.

The passage lists Land of the Spirits, Lakes of the Tuat, Lake of Aaru, Lake of Fire, Lake of Flame, Lake of Life, Lake of Uraei, and related lake names.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 29176-29345 confidence: low

“Palace of Shu”; “Palaces, the 7 of Gehenna”; “Paradise, Egyptian”

The index segment names Egyptian Paradise, the Field of Peace, the seven palaces of Gehenna, and Paut of the Tuat, suggesting a cluster of otherworld or afterlife-related entries.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 31552-31743 confidence: medium

The Tuat is indexed with references to divisions, a book concerning what is in the Tuat, and a description of the Tuat.

The index refers to the Tuat, its divisions, a description of it, and the Book of that which is in the Tuat.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 31746-31908 confidence: low

Entries include 'gods ... on the Ladder' and 'Underworld, the'.

The index includes Underworld, Wall of Hell, Mountain of West, Souls of West, and Spirits of West. These are indexed topics rather than a narrated journey.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS AND OSIRIS 125 / SHRINES OF OSIRIS 127 / SETTING UP TET 129 / FORMS OF OSIRIS 131; lines 6857-6900 confidence: medium

The body of Osiris is shown bent backward so as to form the region of the Tuat or Underworld.

The passage says the body of Osiris is shown bent backward to form the region of the Tuat or Underworld.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS 209 / ISIS 211 / SHRINES OF ISIS 213 / ISIS-SEPT; lines 12194-12304 confidence: high

Chapter clvi of the Theban Recension of the Book of the Dead was composed to bestow some magical power of Isis upon the deceased.

The thet amulet and recited chapter place the deceased under Isis's protection and enable movement wherever desired in the Underworld.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II KHNEMU-HAPI 53 / FORMS OF KHNEMU 55 / ANQET 57 / THE BENNU 59; lines 3359-3466 confidence: high

The Great Bennu lives at Henen-su; the Crusher of Bones dwells nearby; the souls of the beatified find rest in the realm of Osiris there.

The passage locates beatified souls, mythological lakes, the Osiris sanctuary, a south door, a region of fire, a torture chamber, and a guardian at the Lake of Fire near Henen-su.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II KHNEMU-HAPI 53 / FORMS OF KHNEMU 55 / ANQET 57 / THE BENNU 59; lines 3359-3466 confidence: high

The Sheni chamber is guarded by a god with a greyhound face and human eyebrows who watches unseen at the Elbow of the Lake of Fire, seizes passing dead, tears out their hearts, and devours them; variant names include Mates, Beba, and Heri-sep-f.

The guardian remains unseen at the Lake of Fire, seizes passing dead, tears out their hearts, and devours them.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II KINGDOM OF SET / FIGURES OF SET 251 / SET AND THE ASS 253 / NEPHTHVS 255; lines 15080-15167 confidence: medium

Nephthys is described as Isis's faithful sister and friend, as helping collect and reconstitute Osiris's body, as friend of the deceased, and as Lady of the body of the gods.

Nephthys is a friend of the deceased, appears when hearts are weighed, protects Osiris, and helps him rise from the bier.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II MAUIT / KHNEMU-RA 51 / KHNEMU-HAPI 53 / FORMS OF KHNEMU 55; lines 3160-3253 confidence: medium

The Pepi I text mentions Sati under the form Sethat and a temple at Elephantine; the cited text describes Pepi censing and purifying himself with wine, Seb guiding him through heaven's gates, and Sethat washing him with water from four vases in Abu.

Seb stretches out his hand to Pepi and guides him through the gates of heaven.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II MAUIT / KHNEMU-RA 51 / KHNEMU-HAPI 53 / FORMS OF KHNEMU 55; lines 3160-3253 confidence: medium

The Book of the Dead preface has the deceased enumerate sacred places: waters of the stream, incense offerings, the Shentet Tree of the divine children, and the Temple of Satet in Abu; the passage says the temple was a principal holy place in Egypt.

The Book of the Dead speaker enumerates visits to waters, offerings of incense, the Shentet Tree, Abu, and the Temple of Satet.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NAMES OF AMEN 21 / MENTHU 23 / MENTHU-RA / MENTHU-RA 25; lines 1649-1744 confidence: high

Nekhebet protects the dead king; he is identified with the star Apsh; gods who traverse the land of the Thehennu and live on the indestructible heavens are asked to allow him to be with them.

The dead king seeks to be with gods in the indestructible heavens, rises in the east like Ra, and enters heaven like Ap-uat.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NAMES OF AMEN 21 / MENTHU 23 / MENTHU-RA / MENTHU-RA 25; lines 1649-1744 confidence: medium

Nekhebet protects the dead king; he is identified with the star Apsh; gods who traverse the land of the Thehennu and live on the indestructible heavens are asked to allow him to be with them.

Nekhebet and Set protect the king, Horus opens a path, Thoth acts for him concerning divine books, and divine companies fortify him.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NAMES OF OSIRIS / I I I / NAMES OF OSIRIS / Q III; lines 10685-10865 confidence: low

Entries include divine groups and places/realms such as “Neteru semu Tuat,” “Neteru Qerti,” “Neteru neterit amu Abtu,” “Aturti Rest Meht,” and “Asar Khent Amentet.”

The list connects Osiris/Asar and divine groups with Tuat, Neter-khert/Tuat, and Amentet.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NEPHTHVS 255 / NEPHTHYS 257 / NEPHTHYS AND ISIS 259 / CHAPTER XV; lines 15337-15412 confidence: high

Anubis' duty is defined as guide of the dead in the Underworld on their way to Osiris; the cited words include: "get thee onwards, Anubis, into Amenti ... onwards ... to Osiris."

Anubis' duty is explicitly defined as guiding the dead in the Underworld on their way to Osiris, and the cited Unas passage speaks of onward movement into Amenti.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NEPHTHYS AND ISIS 259 / CHAPTER XV / DUTIES OF ANUBIS 263 / ANUBIS 265; lines 15502-15580 confidence: medium

Anubis is said to belong to the Heliopolitan Great Company, though Horus usually takes his place; Horus and Anubis are interpreted as fused, producing a double god who guides souls to Osiris yet also personifies death and decay.

The passage identifies Anubis as guide of heaven and leader of souls to Osiris, and as messenger between heaven and hell.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NEPHTHYS 257 / NEPHTHYS AND ISIS 259 / CHAPTER XV / DUTIES OF ANUBIS 263; lines 15415-15499 confidence: high

Anubis shares the duty of guiding souls around the Underworld and into Osiris' kingdom with Ap-uat, the jackal-symbolized 'Opener of the ways'; a vignette shows a standard holding the box with Osiris' head at Abydos, flanked by jackal standards and pylons.

The passage explicitly states that Anubis and Ap-uat guide souls around the Underworld and into Osiris' kingdom and open roads in heaven.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NEPHTHYS 257 / NEPHTHYS AND ISIS 259 / CHAPTER XV / DUTIES OF ANUBIS 263; lines 15415-15499 confidence: high

Anubis shares the duty of guiding souls around the Underworld and into Osiris' kingdom with Ap-uat, the jackal-symbolized 'Opener of the ways'; a vignette shows a standard holding the box with Osiris' head at Abydos, flanked by jackal standards and pylons.

Anubis and Ap-uat are both jackal-associated gods of the dead who open ways, with differentiated northern and southern domains.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NESI-KHENSU 15 / FORMS OF AMEN-RA / FORMS OF AMEN-RA 19 / NAMES OF AMEN 21; lines 1486-1569 confidence: high

The petitioner asks: “grant thou that I may have peace in the Tuat (underworld), and that I may possess all my members therein.”

The petitioner asks for peace in the Tuat and the rubric promises underworld water and a star-like condition for the deceased.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II OSIRIS - UNNEFER. / ATTRIBUTES OF OSIRIS 115 / SEMTI AND OSIRIS 117 / ANGELS OF THOTH 119; lines 6258-6367 confidence: high

"he eateth what ye eat, he drinketh that which ye drink, he liveth as ye live, he dwelleth as ye dwell"; the passage adds that he is powerful and sails as they sail, implying heavenly waters and boat travel.

The passage maps Unas's heaven as Aaru or Sekhet-Aaru, with waters, a reed-field determinative, Sekhet-hetep/Sekhet-hetepet, southern regions, and named lakes.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II OSIRIS - UNNEFER. / ATTRIBUTES OF OSIRIS 115 / SEMTI AND OSIRIS 117 / ANGELS OF THOTH 119; lines 6258-6367 confidence: medium

The passage describes a heavenly life duplicating earthly life, then reports a Ra-priestly doctrine in which the blessed feed on light, become beings of light, and live in the boat of Ra, from which their souls visit earth.

The Ra-centered doctrine says the blessed feed on light, are clothed in light, become beings of light, and live in Ra's boat as it passes over heaven.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II OSIRIS - UNNEFER. / ATTRIBUTES OF OSIRIS 115 / SEMTI AND OSIRIS 117 / ANGELS OF THOTH 119; lines 6258-6367 confidence: high

In the waters of Aaru or Sekhet-Aaru, Ra purified himself, and the deceased also purified himself before beginning heavenly life; the passage also names classes of celestial bodies dwelling there.

Ra purifies himself in Aaru waters, and the deceased also purifies himself there before beginning heavenly life.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II OSIRIS, JUDGE OF THE DEAD 141 / J H 0 / OSIRIS, JUDGE OF THE DEAD 143 / OSIRIS AS JUDGE 145; lines 7478-7599 confidence: medium

The passage says Osiris's reply is not recorded but assumes Ani's petition was granted and the gods' decision ratified, freeing Ani to pass through Osiris's regions and enter everlasting life and happiness.

After the favorable decision, Ani is said to be free to pass into the various regions of Osiris's dominion; the maa kheru status opens Underworld doors and removes hostile powers.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II RESHPU / SUTEKH-GODS 283 / BES 285 / BES 287; lines 16564-16669 confidence: medium

A monster in a vignette stands before the deceased with a knife and tail-clasping gesture; it is unidentified in the text but probably Bes or Hit, has shaggy hair and massive limbs, and is said to be ready to remove the deceased's heart.

The vignette is in the Book of the Dead and shows a monster before the deceased with a knife, apparently to remove the deceased's heart.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II RESURRECTION OF OSIRIS 139 / OSIRIS, JUDGE OF THE DEAD 141 / J H 0 / OSIRIS, JUDGE OF THE DEAD 143; lines 7381-7475 confidence: medium

The gods ratify Thoth's sentence, declare Ani righteous, decree that Amemet the Eater of the dead shall not prevail over him, and grant him a homestead in Sekhet-hetepu, offerings, and access to Osiris.

Horus leads Ani by the hand into the presence of Osiris after the favorable judgment, and Ani is granted power to appear before Osiris.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEB AND NUT / NUT 105 / NUT 107 / NUT 109; lines 5788-5927 confidence: high

Nut's role in the Underworld is prominent; her favour is necessary for those journeying through the Tuat; her care for Osiris makes her a tender mother, and Egyptians hoped to shine in heaven through her like Sothis before sunrise.

Nut's favour is said to be necessary for the deceased journeying through the Tuat, and Egyptians prayed she would protect them as she protected Osiris.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEB AND NUT / NUT 105 / NUT 107 / NUT 109; lines 5788-5927 confidence: high

Nut's favour gives the deceased power to rise in a renewed body as Ra rose from the Egg produced by Seb and Nut, to journey with the Sun-god from sunrise to sunset, and to pass safely through the Tuat.

Nut's favour gives the deceased power to rise in a renewed body and travel with the Sun-god while passing safely through the Tuat.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEB AND NUT / SEB AND NUT / NUT 105 / NUT 107; lines 5690-5785 confidence: medium

The vignette shows the goddess standing in a tree, offering a table with bread and other food to the deceased, and sprinkling water from a libation vase on him as he kneels at the tree’s foot.

The deceased receives food and water at the tree, and weary souls are described as taking refuge and being refreshed there.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEB 95 / SEB 97 / SEB AND NUT / SEB AND NUT; lines 5240-5392 confidence: high

Seb is earth god and guide of the deceased in heaven; he provides meat and drink, aided Osiris his son, and is asked to give the deceased the same protection and help.

Seb guides the deceased in heaven and gives meat, drink, protection, and help.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEBEK-RA. / THE CROCODILE 355 / CROCODILE AND HYDRUS 357 / HIPPOPOTAMUS, LION 359; lines 22489-22566 confidence: high

Book of the Dead vignettes show lion-headed deities guarding halls and pylons of the Underworld; the lion-god's connection with the dead is also indicated by lion-headed and lion-tailed features on biers.

The passage says Book of the Dead vignettes show lion-headed deities guarding certain halls and pylons of the Underworld.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEMTI AND OSIRIS 117 / ANGELS OF THOTH 119 / OR ELYSIAN FIELDS / THE MATERIAL HEAVEN 121; lines 6370-6467 confidence: high

Aaru is said to have been originally placed in the sky, with indications of entry from Delta places including Pe-Tep and Tettu/Tatau.

The passage locates Aaru/Sekhet-Aaru in sky and Delta contexts, describes an itinerary from Pe toward Sekhet-Aar, and adds Book of the Dead evidence for a mapped district with lakes and canals.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEMTI AND OSIRIS 117 / ANGELS OF THOTH 119 / OR ELYSIAN FIELDS / THE MATERIAL HEAVEN 121; lines 6370-6467 confidence: high

Theban Book of the Dead passages and Chapter 110 vignettes support the view of Sekhet-Aaru as a northern district with lakes and canals; its name is glossed as Field of Reeds or Plants and it is described as fertile farmland near the Nile.

Sekhet-Aaru is described as a Field of Reeds or Plants where farming, crops, grain, beer, and a homestead are available to the deceased.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SERAPIS 197 / SERAP1S / SERAPIS 199 / SERAPIS 201; lines 11576-11594 confidence: medium

Amenthes is described as a subterraneous region to which the souls of those who die are imagined to go after death, and its name is said to signify the receiver and giver.

Amenthes/Amentet is described as a subterraneous or hidden place to which the souls of the dead go after death.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SERAPIS 199 / SERAPIS 201 / CHAPTER XIII / ISIS 203; lines 11634-11721 confidence: medium

The Pyramid Texts are cited as saying the deceased breathes the breath of Isis and makes a passage in heaven with Isis in the Matet Boat, the boat of the rising sun.

The deceased is said to make a passage in heaven with Isis in the Matet Boat, identified as the boat of the rising sun.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SET AND THE ASS 253 / NEPHTHVS 255 / NEPHTHYS 257 / NEPHTHYS AND ISIS 259; lines 15255-15334 confidence: low

The hymn addresses Osiris as prince from the womb, eldest son of primeval matter, lord of forms, circle of gold, lord of time and life, shining in rising and setting, male and female, crowned with the White and Urerer crowns, holy babe, and son of Ra in the Boat of Millions of Years.

The hymn associates Osiris with the Tuat, hidden places, offerings, Neter-khert, and sacred boats.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SHU 91 / SHU 93 / SEB, THE ERPA OF THE GODS / SEB 95; lines 5029-5129 confidence: medium

The righteous with words of power escape the earth, the wicked are held by Seb, and the deceased petitions Seb for release, names Seb father and Nut mother, and seeks help against serpents.

The righteous use words of power to escape the earth, ask Seb to release bodily constraints, and rejoice that doors, bars, and bolts are opened.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SORROWS OF ISIS 237 / SORROWS OF ISIS 239 / AAAAAA / P J; lines 14407-14531 confidence: medium

A myth describes heaven's floor as a vast rectangular iron plate, with four corners on four pillars marking the cardinal points; near some mountains the deceased can climb onto it, but elsewhere help is needed.

The deceased can reach the heavenly iron plate where it lies near mountain tops, while elsewhere help is needed.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SORROWS OF ISIS 237 / SORROWS OF ISIS 239 / AAAAAA / P J; lines 14407-14531 confidence: high

Osiris has difficulty getting onto the heavenly iron plate; Ra provides a ladder, and Heru-ur and Set, called twin gods, help him ascend it.

Osiris and Unas/deceased kings reach heaven or the Tuat by a ladder made or provided by Ra and associated with Set and Horus.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SORROWS OF ISIS 237 / SORROWS OF ISIS 239 / AAAAAA / P J; lines 14407-14531 confidence: high

Unas comes forth on the ladder made by Ra; "Horus and Set take the hand of Unas" and lead him into the Tuat.

Horus and Set take the hand of Unas and lead him into the Tuat.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SORROWS OF ISIS 237 / SORROWS OF ISIS 239 / AAAAAA / P J; lines 14407-14531 confidence: high

Set's association with Horus is used to illustrate the antiquity of Set's cult; Set is regarded as equal to Heru-ur, and securing his favor is considered necessary for the welfare of the deceased.

Set is said to be able to serve the dead in the Underworld and, if not a friend, certainly a foe; securing his favor is necessary for the welfare of the deceased.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II TO FACE PAGE / COLOURED PLATES / TO FACE PAGE / LIST OF ILLUSTRATIONS; lines 396-625 confidence: low

Osiris and funerary captions include the resurrection of Osiris, Osiris on his funeral bed, a sepulchral stele with the deceased adoring Osiris and Serapis, and the Boat of Osiris.

The passage names the Boat of Osiris near other Osiris and funerary captions.
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The Literature of the Ancient Egyptians CHAPTER IV / THE BOOK OF THE DEAD / LITANY / CHAPTER V; lines 2260-2353 confidence: high

Kersher, son of Tashenatit, is addressed as pure, cleansed with incense and natron, washed in the waters of the Field of Offerings, purified by Uatchet and Nekhebet, and invited into the Hall of Truth and the Tuat.

Kersher enters the Hall of Truth and the Tuat, is not turned away from its gates, has a prosperous road opened by Upuat, enters the horizon with Ra, and is received in Osiris's boat.
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The Literature of the Ancient Egyptians CHAPTER IV / THE BOOK OF THE DEAD / LITANY / CHAPTER V; lines 2355-2435 confidence: high

The Book of Traversing Eternity, fullest known from a Vienna papyrus, gives the deceased soul power to travel across Egypt, visit holy places and festivals, and commune with gods, spirits, living kin, and acquaintances.

The deceased soul travels throughout Egypt, holy places, festivals, earth, and heaven, and rises in the sky while moving with gods and celestial bodies.
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The Literature of the Ancient Egyptians CHAPTER X / TALES OF TRAVEL AND ADVENTURE / THE STORY OF SANEHAT / THE STORY OF THE EDUCATED PEASANT KHUENANPU; lines 5879-5965 confidence: medium

In his first complaint, the peasant praises Rensi with Sea of Truth navigation imagery and asks him to perform justice, destroy falsehood, make truth exist, and remove oppression.

The peasant imagines Rensi sailing safely on the Sea of Truth, and the footnote identifies the Sea of Truth as an Other World lake.
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The Literature of the Ancient Egyptians CHAPTER XIV / EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE; lines 8293-8378 confidence: high

The Book of the Two Ways is an ancient funerary work on eleventh- and twelfth-dynasty coffins; its purpose is to guide dead souls across the Tuat to the region where Osiris rules the blessed dead.

The Book of the Two Ways guides dead souls across the Tuat by describing roads, routes, places of opposition, words of power, and mapped regions of the Other World.
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The Literature of the Ancient Egyptians CHAPTER XIV / EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE; lines 8380-8451 confidence: high

The Book of Gates is a guide to the Tuat, compared with the Book of the Two Ways and Book Am Tuat; the Tuat has ten sections, two vestibules, and fortified Gates guarded by a monster serpent-god and section gods.

The Book of Gates is a guide to the Tuat, organized into sections, vestibules, and guarded fortified Gates.
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The Literature of the Ancient Egyptians CHAPTER XIV / EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE; lines 8380-8451 confidence: high

The night Sun-god travels in a boat with attending gods, who remove opposition by words of power; Gate gods open the doors, and the Sun-god carries light, air, and food to Tuat inhabitants.

The night Sun-god makes his journey in a boat through successive Gates and Tuat sections.
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The Literature of the Ancient Egyptians E.A. WALLIS BUDGE, M.A., LITT.D. / PREFACE / E.A. WALLIS BUDGE. / CONTENTS; lines 175-210 confidence: medium

Chapter II, The Pyramid Texts, lists Opening the Mouth, funerary offerings, hymns to the sky-goddess and sun-god, the King in Heaven, and the hunting and slaughter of gods by the King.

The contents list Pyramid Texts, Opening the Mouth, funerary offerings, the Book of the Dead, and Graeco-Roman Books of the Dead.
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The Literature of the Ancient Egyptians E.A. WALLIS BUDGE, M.A., LITT.D. / PREFACE / E.A. WALLIS BUDGE. / CONTENTS; lines 175-210 confidence: medium

Chapter V lists Graeco-Roman Books of the Dead: Book of Breathings, Book of Traversing Eternity, Lamentations and Festival Songs of Isis and Nephthys, and The Book of Making Splendid the Spirit of Osiris.

The Graeco-Roman Books of the Dead section includes The Book of Traversing Eternity.
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The Literature of the Ancient Egyptians EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE / INDEX; lines 8773-9062 confidence: medium

Book, Am Tuat; Book of Gates; Book of the Dead; Book of the Two Ways; Book of Traversing Eternity.

The index lists multiple death, eternity, gate, and way books, including Book of the Dead, Book Am Tuat, Book of Gates, Book of the Two Ways, and Book of Traversing Eternity.
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The Literature of the Ancient Egyptians EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE / INDEX; lines 9065-9373 confidence: medium

Entries include Elysian Fields, Field of Offerings, Gates of Tuat, Hall of Tuat, Enemies in Tuat, Island of Osiris, and Islands of the Blest.

The index clusters Elysian Fields, Field of Offerings, Gates and Hall of Tuat, Enemies in Tuat, Island of Osiris, Islands of the Blest, celestial ferryman, and named boats.
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The Literature of the Ancient Egyptians EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE / INDEX; lines 9376-9657 confidence: medium

Kingdom of Osiris, 42, 45; Land of everlasting Life, 41; Land of Souls, 247; Land of Spirits, 134

The index lists the Kingdom of Osiris, Land of everlasting Life, Land of Souls, Land of Spirits, Lake of Fire, Lake of Truth, boats, and the celestial Nile.
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The Literature of the Ancient Egyptians EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE / INDEX; lines 9660-9842 confidence: medium

The index lists 'Other World' and a subentry for guides to it.

The index lists the Other World, guides to the Other World, and Pylons of Tuat.
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The Literature of the Ancient Egyptians EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE / INDEX; lines 9845-10165 confidence: medium

"Tuat ... chamber ... described"; "Stumbling in Tuat"; "Sekhet Aaru"

The index lists Tuat entries including a chamber, description, and stumbling in Tuat, along with related afterlife fields such as Sekhet Aaru.
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The Literature of the Ancient Egyptians FAIRY TALES / CHAPTER XII / EGYPTIAN HYMNS TO THE GODS / HYMNS TO THE SUN-GOD; lines 7495-7525 confidence: medium

The enemy has fallen and Truth stands firm; when Horus transforms into Tem, the dead receive his hand and light, wish to see him again, and are covered by darkness in coffins after he passes.

When the deity transforms into Tem, the dead receive his hand and give thanks when his light falls on them; after he passes, darkness covers them in coffins.
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The Literature of the Ancient Egyptians HYMN TO OSIRIS / HYMN TO SHU / CHAPTER XIII / MORAL AND PHILOSOPHICAL LITERATURE; lines 7599-7694 confidence: high

Egyptian priests composed Books of the Dead and Guides to the Other World to help souls of the dead safely traverse the region between this world and the next, called the Dead Land.

The passage describes Books of the Dead and Guides to the Other World as composed to help souls safely traverse the region between this world and the next or Dead Land.
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The Literature of the Ancient Egyptians HYMN TO OSIRIS / HYMN TO SHU / CHAPTER XIII / MORAL AND PHILOSOPHICAL LITERATURE; lines 7961-8045 confidence: high

The passage says the man looked beyond death to a happier existence where wrong would be righted and suffering rewarded; the just place is ruled by Ra and called “there.”

The beyond called “there” is ruled by Ra, is associated with justice, punishes wickedness, and rewards those who suffered on earth.
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The Literature of the Ancient Egyptians INDEX 259 / ILLUSTRATIONS / THOTH, THE SCRIBE OF THE GODS 3 / THOTH AND AMEN-RA SUCCOURING ISIS 5; lines 285-304 confidence: medium

“THE ELYSIAN FIELDS OF THE EGYPTIANS”

The illustration list includes the Elysian Fields of the Egyptians, a vignette from the Book of the Dead, and the Hall of Osiris.
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The Literature of the Ancient Egyptians LITERATURE / OF THE / ANCIENT EGYPTIANS / E.A. WALLIS BUDGE, M.A., LITT.D.; lines 66-100 confidence: medium

“The Elysian Fields of the Egyptians according to the Papyrus of Ani.”

The frontispiece caption lists named areas and activities in the Egyptian Elysian Fields and Other World, including Sekhet-Aaru, agricultural labor, an abode of spirits, and magical boats.
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The Literature of the Ancient Egyptians OF THE / ANCIENT EGYPTIANS / E.A. WALLIS BUDGE, M.A., LITT.D. / PREFACE; lines 103-173 confidence: medium

The Egyptian demand for information about the Other World and guidance in life is said to have been addressed by priests through the Books of the Dead and other funerary works.

The passage says Egyptians sought information about the Other World and that priests composed the Books of the Dead and other funerary works to provide information and guidance.
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The Literature of the Ancient Egyptians STORIES OF MAGICIANS WHO LIVED UNDER THE ANCIENT EMPIRE / THE MAGICIAN UBAANER AND THE WAX CROCODILE / THE MAGICIAN TCHATCHAMANKH AND THE GOLD ORNAMENT / THE MAGICIAN TETA WHO RESTORED LIFE TO DEAD ANIMALS, ETC.; lines 1208-1299 confidence: medium

Herutataf, described as wise and associated with Book of the Dead chapters, tells Khufu about the living peasant sage Teta, his age, powers, and knowledge of the Apet chambers of Thoth; Khufu seeks those numbers for his horizon.

Teta's blessing says Herutataf's soul knows the ways of the Other World and will arrive at a door; the passage also links Herutataf's name with chapters of the Book of the Dead.
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The Literature of the Ancient Egyptians THE AUTOBIOGRAPHY OF HERKHUF / THE AUTOBIOGRAPHY OF AMENI AMENEMHAT / THE AUTOBIOGRAPHY OF THETHA / THE AUTOBIOGRAPHY OF TEHUTI, THE ERPA; lines 5116-5207 confidence: high

The official states that he wishes to rest in the mountain of spirit-bodies in the Other World, have his memory perpetuated, have his soul live before the Lord of Eternity, and not be repulsed by the doorkeepers of the Tuat gates.

The official describes the Other World, gates of the Tuat, gatekeepers, the soul coming forth, tomb offerings, water, and movement in and out like Spirits.
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The Literature of the Ancient Egyptians THE AUTOBIOGRAPHY OF TEHUTI, THE ERPA / CHAPTER X / TALES OF TRAVEL AND ADVENTURE / THE STORY OF SANEHAT; lines 5517-5582 confidence: medium

The narrator laments old age and infirmity, says funerary mourners approach to bear him to the City of Eternity, and expects to become a follower of Nebertcher there.

The narrator describes old age, approaching funerary mourners, and being borne to the City of Eternity to become a follower of Nebertcher.
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The Literature of the Ancient Egyptians THE EGYPTIAN STORY OF THE CREATION / CHAPTER VII / LEGENDS OF THE GODS / THE DESTRUCTION OF MANKIND; lines 2703-2741 confidence: medium

Ra ascends into heaven on the Cow-goddess Nut and creates Sekhet-hetep, Sekhet-Aaru, stars from flowers, and millions of beings to praise him.

Ra creates Sekhet-hetep and Sekhet-Aaru as abodes for the blessed and later establishes administration in the Tuat and Land of the Caves.
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The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 1043-1067 confidence: high

“Pepi appeareth in heaven among the imperishable stars”; Sothis and the Morning Star lead him by the hand to the Field of Offerings.

Pepi appears in heaven among imperishable stars and is led by Sothis and the Morning Star to the Field of Offerings.
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The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 803-919 confidence: medium

Day, Night, South, and North make offerings; an offering is before, behind, and with the recipient; a cake is offered for the journey.

The formulae place offerings before, behind, and with Unas, include a cake for the journey, and use oils and divine objects to equip him as a spirit-soul.
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The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 921-968 confidence: high

Unas is called a living being, son of Septet, purified by the Eighteen Gods in Meskha, an imperishable star; Septet makes him fly to heaven and Nut unfolds her arms to him.

Unas is linked to Septet/Sothis, purified in Meskha/Great Bear, and called an imperishable star whose place in sky and earth does not perish.
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The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 921-968 confidence: high

The Four Spirit-souls in Anu write an edict; Ra and Horus set up ladders before Osiris; Unas is between them; Ra grasps his hand; the formula assigns spirit to heaven and body to earth.

Ra grasps Unas’s hand after the ladders are set up, and the formula states “spirit to heaven, body to earth.”
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The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 970-1041 confidence: high

“The skies lower, the Star-gods tremble, the Archers quake,” and others are struck dumb when they see Unas rising as a soul.

Unas rises as a soul, repeats his rising in heaven, moves where he wills, is crowned lord of the horizon, and is associated with the Two Heavens and Celestial Nile.
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The Literature of the Ancient Egyptians THE MAGICIAN TETA WHO RESTORED LIFE TO DEAD ANIMALS, ETC. / THE STORY OF RUT-TETET AND THE THREE SONS OF RA / CHAPTER IV / THE BOOK OF THE DEAD; lines 1463-1540 confidence: medium

The Book of the Dead is described as a large collection of chapters or compositions cut on pyramid and tomb walls, coffins, and sarcophagi, or written on papyri buried with the dead.

The Book of the Dead is described as religious chapters written for the dead, buried with them, and including chapters about coming forth in heaven and rising up.
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The Literature of the Ancient Egyptians THE MAGICIAN TETA WHO RESTORED LIFE TO DEAD ANIMALS, ETC. / THE STORY OF RUT-TETET AND THE THREE SONS OF RA / CHAPTER IV / THE BOOK OF THE DEAD; lines 1542-1622 confidence: high

Souls of the dead must traverse the Tuat, inhabited by divine, demonic, spiritual, animal, serpentine, and monstrous beings, before reaching the Elysian Fields and Osiris.

The dead soul must traverse the Tuat, a dangerous roadless region filled with beings and monsters, before reaching the Elysian Fields and Osiris.
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The Literature of the Ancient Egyptians THE MAGICIAN TETA WHO RESTORED LIFE TO DEAD ANIMALS, ETC. / THE STORY OF RUT-TETET AND THE THREE SONS OF RA / CHAPTER IV / THE BOOK OF THE DEAD; lines 1625-1711 confidence: high

Chapters describe the Halls, Pylons, and Divisions of the Kingdom of Osiris, their guarding gods, formulas for the deceased, and the Elysian Fields with their towns and places.

The passage lists guarded halls, pylons, divisions, Elysian Fields, Tuat crossings, Rastau, formulas for each place, and knowledge needed to pass through them.
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The Literature of the Ancient Egyptians THE MAGICIAN TETA WHO RESTORED LIFE TO DEAD ANIMALS, ETC. / THE STORY OF RUT-TETET AND THE THREE SONS OF RA / CHAPTER IV / THE BOOK OF THE DEAD; lines 1625-1711 confidence: medium

The deceased becomes an associate of Thoth, receives use of a magical boat and a celestial ferryman to cross the river in the Tuat to the Island of Fire where Osiris lived, and gains access to the Boat of Ra.

The deceased is given use of a magical boat and a celestial ferryman who ferries him across a river in the Tuat, and is also given access to the Boat of Ra.
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The Literature of the Ancient Egyptians THE MAGICIAN TETA WHO RESTORED LIFE TO DEAD ANIMALS, ETC. / THE STORY OF RUT-TETET AND THE THREE SONS OF RA / CHAPTER IV / THE BOOK OF THE DEAD; lines 1713-1794 confidence: high

Ani asks Osiris for splendor in heaven, power on earth, triumph in the Other World, travel to Tatu and Abydos in living-soul and Benu-bird forms, free passage through otherworld pylons, bread-cakes, food offerings, and a homestead in Sekhet Aru with wheat and barley.

Ani asks to sail to Tatu and Abydos, pass the pylons of the Lords of the Other World, and receive a homestead in Sekhet Aru.
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The Literature of the Ancient Egyptians THE MAGICIAN TETA WHO RESTORED LIFE TO DEAD ANIMALS, ETC. / THE STORY OF RUT-TETET AND THE THREE SONS OF RA / CHAPTER IV / THE BOOK OF THE DEAD; lines 1713-1794 confidence: medium

Isis embraces Osiris and drives fiends from the mouth of his paths; Osiris turns toward Amentet; the earth shines like refined copper; the dead rise, breathe air, behold his face when his disk rises on the horizon, and their hearts are at peace.

Isis embraces Osiris and drives fiends away from the mouth of his paths, supporting safe access along otherworld routes.
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The Literature of the Ancient Egyptians THE STORY OF RUT-TETET AND THE THREE SONS OF RA / CHAPTER IV / THE BOOK OF THE DEAD / LITANY; lines 1797-1919 confidence: medium

The petitioner asks: "Grant thou unto me a path whereon I may pass in peace," and says he is just, true, has not knowingly lied, and has not acted deceitfully.

The petitioner asks for a peaceful path and links the request to being just, true, and free from deceit; later he asks for admission to Osiris in the Land where Truth is spoken.
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The Literature of the Ancient Egyptians THE STORY OF RUT-TETET AND THE THREE SONS OF RA / CHAPTER IV / THE BOOK OF THE DEAD / LITANY; lines 1797-1919 confidence: high

Gods of heaven who weigh heaven and earth and provide celestial food, together with Tatunen, are summoned to acclaim Ra as Lord of heaven and creator of the gods, adored as he rises in the Morning Boat.

Ra is adored as he rises in the Morning Boat; the petitioner wants contact with the Evening and Morning Boats and asks for a seat in the Boat of Ra.
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The Literature of the Ancient Egyptians THE STORY OF RUT-TETET AND THE THREE SONS OF RA / CHAPTER IV / THE BOOK OF THE DEAD / LITANY; lines 1797-1919 confidence: medium

Those in heights and depths worship Ra; Thoth and Maat lay down his daily course; the Enemy Serpent is cast into fire, bound in chains, and has its legs hacked off by Ra; the Mesu Betshet shall not rise again.

Thoth and Maat lay down Ra's course, Horus steers the boat, and the Abtu and Ant fish precede the solar boat to warn of danger.
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The Literature of the Ancient Egyptians THE STORY OF RUT-TETET AND THE THREE SONS OF RA / CHAPTER IV / THE BOOK OF THE DEAD / LITANY; lines 1922-2015 confidence: high

Chapter CXXVI addresses four Ape-gods in Ra's boat who convey truth, judge weakness and strength, feed on truth, abhor wickedness, and are asked to remove evil and sin while granting passage through Amhet, Rastau, and Amentet with offerings.

The deceased asks to go through Amhet, Rastau, and secret places of Amentet, and the Ape-gods grant passage through Rastau and Amentet's secret gates.
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The Literature of the Ancient Egyptians THE STORY OF RUT-TETET AND THE THREE SONS OF RA / CHAPTER IV / THE BOOK OF THE DEAD / LITANY; lines 2017-2122 confidence: high

The speaker says he has done what makes gods content, given bread, water, apparel, and a ferry boat to those lacking them, made offerings and funerary meals, and asks the gods to be deliverers and protectors and allow him to be welcomed in peace.

The speaker gives a ferry boat to one without one, testifies before Herfhaf, and the footnote identifies Herfhaf as the ferryman who carries only righteous souls to the Island of Osiris.
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The Literature of the Ancient Egyptians THE STORY OF RUT-TETET AND THE THREE SONS OF RA / CHAPTER IV / THE BOOK OF THE DEAD / LITANY; lines 2124-2215 confidence: high

The deceased addresses Osiris, asks deliverance from harmful envoys, claims right conduct, and describes purification with holy water, the Lake of Truth, the Pool of the South, and a place where sailors of Ra bathe.

The passage names purification pools, the Field of the Grasshoppers, the Hall of Truth, and the Tuat, and the tet rubric says no places shall be hidden from the deceased as he journeys.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 10403-10483 confidence: high

Babylonia is said to have possessed sacred books; Egyptian sacred books are described as Books of the Dead guiding the disembodied soul through the other world.

Egyptian Books of the Dead are said to guide the disembodied soul through the other world.
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The passage describes Hades as the land or house from which there is no return, a place of darkness where dust and clay are food, and notes that this description appears again almost word for word in a probable book of the Epic of Gilgames.

Hades is described as a no-return realm of darkness, and Istar descends through seven gates, losing adornments at each.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11491-11587 confidence: high

The road is unprecedented for mortal man; because of divine blood Gilgames, like Greek Hêraklês forcing his way to Hades, passes the mountains of Mas and the scorpion-bodied guardians of the sun gate.

Gilgames forces his way beyond the limits of the human world, passes the sun-gate mountains and scorpion guardians, traverses darkness, crosses the ocean and waters of death, and reaches Xisuthros beyond death's realm.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11491-11587 confidence: high

Arad-Ea is summoned, trees are made into a boat, Gilgames and the pilot voyage over the sea, enter the waters of death, avoid touching the deadly water, pass the rapids, and reach the shore where Xisuthros is seen at the mouth of the rivers; the next book recounts the great Deluge.

A boat is made from cut trees, Arad-Ea pilots it, and Gilgames must avoid touching the deadly water while crossing to the shore beyond death's realm.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11666-11746 confidence: medium

Ea-bani's answer describes the cared-for dead as lying on a couch and drinking pure water, while the forsaken or uncared-for ghost does not rest and must eat refuse thrown into the street.

The passage distinguishes the cared-for dead, who have couch and pure water, from abandoned or uncared-for ghosts, who do not rest and must eat refuse.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 12873-12972 confidence: high

The world beyond the grave is described as a prison-house of darkness and unsubstantiality, a place where all are forgotten; ghosts feed on dust and refuse, monsters of chaos move in the gloom, and kings sit on shadowy thrones welcoming the slaughtered king of Babylon.

The underworld is a prison-house of darkness where the dead are forgotten, never see the sun again, and cannot return through the sevenfold gates.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 7295-7389 confidence: medium

Food and drink were offered to the Babylonian dead as to the Egyptian; loved objects and goods such as a seal, spear or staff, food, toys, beads, water-jar, and bowl were placed with the dead.

The passage describes grave goods and explicitly cites a hymn giving clothing, water, and food for the dead person’s journey.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 7476-7568 confidence: high

Ekimmu hovers around tombs, attacks people, and is the spirit of an unburied corpse without funeral rites, magical words, or talismans to cross the river of death or enter the lower world.

The dead require rites, magical words, talismans, and provisions to cross the river of death and join the lower world; lack of these produces a restless ekimmu.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 7798-7881 confidence: high

The passage refers to "the elaborate map of the other world" drawn in Egyptian sacred books and says it would have been impossible for Babylonians.

The passage explicitly refers to an elaborate map of the other world in Egyptian sacred books.
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The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 14374-14493 confidence: high

“the dead are described as being carried across the lake which separates this world from the fields of Alu, on the wings of Thoth.”

The Pyramid Texts note describes the dead crossing a lake that separates this world from the fields of Alu, with Thoth as carrier.
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The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 14848-14958 confidence: high

The expression 'come in peace' means to return safely; Im-hotep’s office is explained as conducting the dead safely back to a second life.

Im-hotep’s office is described as conducting the dead safely back to a second life.
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The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 14848-14958 confidence: medium

A goddess in the Pyramid texts is described as the eye of Horus and as 'the opener of the paths,' the ordinary title of Anubis as god of the dead.

The passage links the title 'opener of the paths' with Anubis as god of the dead and applies it to a goddess in Pyramid texts.
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The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 14960-15069 confidence: high

Pyramid Text citations say Horus assisted in Osiris’s burial; Osiris goes to the plains of Alu with gods from On; Seb installs Osiris as god; watchers in Pe and Nekhen offer and venerate; Isis and Nebhât wept for Osiris at Pe.

The passage cites Horus assisting the burial of Osiris, Osiris going to the plains of Alu, Seb installing Osiris as god, watchers offering and venerating, and Isis and Nebhât weeping.
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The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 15285-15391 confidence: medium

Book of the Dead chapter 155 instructs that words be spoken over a gilded dad made from sycamore heart and hung on the dead; the dead then pass through otherworld gates. The dad is later read as Osiris’s backbone.

The dad amulet is ritually prepared and worn by the dead, after which the dead pass through the gates of the other world.
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The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 15711-15818 confidence: high

Tammuz spends half his annual life in the underworld or is a fellow-warder with Nin-gis-zida at the gates of heaven; he pastures cattle beyond the river Khubur, the ocean-stream encircling the earth, on the road to the land of the dead.

The river Khubur is described as an ocean-stream encircling the earth and lying on the road to the land of the dead, with Tammuz pasturing cattle beyond it.
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The Religions of Ancient Egypt and Babylonia PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX.; lines 13242-13665 confidence: medium

Afterlife-related entries include the fields of Alu, Arallu, Babylonian Hades, Book Am Duat, Book of Respirations, and Book of the Dead.

The index lists afterlife places and texts including the fields of Alu, Arallu, Babylonian Hades, Book Am Duat, Book of the Dead, and Book of Respirations.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 1500-1587 confidence: medium

Theban ushebti or respondent figures are small blue or green porcelain figures with mattocks and baskets, often inscribed with names, titles, and chapter 6 of the Book of the Dead, which calls them to answer and work.

The deceased must cultivate allotted fields and water them from the heavenly Nile before full enjoyment of paradise, with ushebtis helping perform the work.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 1589-1669 confidence: high

The tomb is closed and the mummy hidden; the Ka needs a way to enter the abode of the dead to eat and drink deposited food, and a painted false door lets it pass in and out to the mummy or statue.

The Ka's entry into the closed tomb depends on a painted false door through which it can pass to the mummy or statue.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 1813-1899 confidence: high

The Hermetic books identify Khu with intelligence and Ba with soul; death releases the Khu to heaven, while the soul goes to judgment for punishment or happiness according to deserts.

The Khu soars to heaven after death, and the Ba is described as ascending to the gods and living in the light of day.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 1901-1984 confidence: medium

The immaterial heart travels through the other world to the Abode of Hearts, meets the dead person in Osiris’s judgment-hall, testifies to evil or good words and thoughts, and is weighed against the image of Truth; a favorable result allows reunion with the body and life in the islands of the Blest.

The immaterial heart travels through the other world to a named place, the Abode of Hearts, and enters Osiris’s judgment-hall.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 1986-2073 confidence: high

The good soul receives reward, is guided by intelligence through space, learns the universe's secrets, sees God face to face, and loses itself in divine glory.

The good soul is guided through space, learns the secrets of the universe, sees God, and loses itself in divine glory.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 2505-2595 confidence: medium

The Ennead is said to predate the Pyramid texts; solar faith permeates Egyptian religion, and a later future-life view substitutes the sun-god and solar bark for Osiris and Osirian paradise.

A later official view of future life is said to substitute the sun-god for Osiris and the solar bark for the Osirian paradise.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 4187-4263 confidence: high

"He was a human god; he was the first mummy; and he became the god of the dead." The passage also says Osiris ruled a paradise, the Field of Alu, for faithful souls.

Osiris is described as god of the dead ruling the Field of Alu, a land of light and happiness to which faithful souls are admitted or follow him.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 4265-4348 confidence: high

Anubis is worshipped in many nomes, especially at Siût as opener of paths to the world below; he is credited with inventing embalming and is described as god of the dead.

Anubis is explicitly adored as the opener of the paths to the world below, connecting a deity with access routes to the underworld.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 4265-4348 confidence: medium

Kings, princes, and many dead from Egypt are brought to the sacred ground near the tomb of Osiris so their mummies can rest beside him and their souls can do so in the paradise of the Blest; Abydos remains venerated.

The dead are brought near the tomb of Osiris so their mummies may rest beside him on earth and their souls beside him in the paradise of the Blest.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 4350-4437 confidence: medium

Osiris is variously identified with mankind, the Nile, cultivated ground, and later with the sun sinking below the horizon; Horus becomes the morning sun-god son of the night-form.

The passage describes Osiris as the sun sinking below the horizon to traverse the dark regions of the underworld and as the sun-god after setting in the west.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 4613-4718 confidence: high

"The Book of the Dead was the guide of the dead man on his journey to the other world." It prescribes prayers and incantations and describes enemies beyond the grave.

The Book of the Dead guides the deceased through the journey to the other world, including limbo, enemies, prayers, incantations, and arrival at the Judgment Hall.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 4720-4830 confidence: medium

In a favorable verdict, Thoth tells Osiris that the heart has been found true; the heart, eyes, and cover are restored, and soul, heart, body, offerings, and necropolis status are assigned.

After the heart is found true, the passage assigns the soul to heaven, the heart to the other world, the body to Anubis, offerings at the cemetery, and free abode in the necropolis.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 4832-4925 confidence: high

The Book of the Dead appears on papyri, coffins, wrappings, scarabs, and ushebtis; it functions as passport and guide-book through other-world dangers to Osiris's judgment-hall and Alu, giving prayers and confession for the dead and readable ghostly doubles for the ka and soul.

The Book of the Dead is described as a passport and guide-book that carries the dead safely through other-world dangers to Osiris's judgment-hall and Alu.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 4927-5004 confidence: high

“the heaven of the solar bark” in the “world of the night” is attached to “the heaven of Alu” with sunlit fields.

The passage brings together Osirian judgment, the heaven of Alu, solar-bark passage through night, and instructions for the soul's movement beyond the grave.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 4927-5004 confidence: high

“the heaven of the solar bark” in the “world of the night” is attached to “the heaven of Alu” with sunlit fields.

The solar bark carries the sun-god and selected companions through the twelve hours of night and a realm of darkness.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5006-5099 confidence: high

Chapter 17 condenses what the soul must know about gods and the world to come; it unites Osirian and solar aspirations as the dead man goes to the divine land, whether the fields of Alu or the bark of the Sun.

The passage describes required afterlife knowledge, travel to divine lands, passage through otherworld dangers, gates of the sepulchre, and destinations such as Alu, the solar bark, and paradise.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5006-5099 confidence: high

Chapter 17 condenses what the soul must know about gods and the world to come; it unites Osirian and solar aspirations as the dead man goes to the divine land, whether the fields of Alu or the bark of the Sun.

The passage identifies the bark of the sun-god with the bark carrying the Osirian dead to the fields of Alu, and mentions the boat of Ra as a place assigned by Osiris.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5101-5190 confidence: high

After the dead man ascends to heaven, his path is barred by a deep lake or canal; he may cross on the wings of the ibis Thoth or in the boat of the ferryman Nu-Urru, described as the “prototype of the Greek Charon.”

The passage lays out successive afterlife stations and permissions: ascent, water barrier, crossing, solar bark, judgment hall, fields of Alu, home visitation, offerings, and access to otherworld regions.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5101-5190 confidence: high

After the dead man ascends to heaven, his path is barred by a deep lake or canal; he may cross on the wings of the ibis Thoth or in the boat of the ferryman Nu-Urru, described as the “prototype of the Greek Charon.”

A deep lake or canal bars the deceased, and crossing is achieved through Thoth’s wings or the ferryman Nu-Urru’s boat.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5101-5190 confidence: high

The fusion of the Osirian creed with the solar cult confounds Nu-Urru’s boat with the bark of the sun-god; chapters teach the luminous spirit how to enter Ra’s bark, and Hathor, “the lady of the west,” is prayed to.

The boat of Nu-Urru and the sun-god’s bark are confounded, the luminous spirit is taught to enter Ra’s bark, and the judged soul later receives the solar bark.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5101-5190 confidence: high

The soul that passes through judgment receives the fields of Alu, the solar bark, freedom to wander and see its house, participation in the festival of the dead and offerings, and access to all parts of the otherworld.

The soul that passes through judgment gains the fields of Alu, the solar bark, house visitation, offerings, and free access to imagined heavens and hells.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5101-5190 confidence: high

Fresh prayers and formulae for protecting the dead in the otherworld or directing them on their journey were added as chapters so that no precaution for safety beyond the grave would be omitted.

Fresh prayers and formulae are added to protect the dead in the otherworld or direct them on their journey, and their success depends on correct recitation.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5192-5257 confidence: high

The Egyptian follower of Osiris hopes to traverse regions beyond the tomb, whose geography and inhabitants are revealed by the Osirian ritual.

The Book of the Dead reveals regions beyond the tomb with geography and inhabitants, and the Book Am Duat uses text and pictures to help the dead understand the other world.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5192-5257 confidence: high

The Book Am Duat is described as "an apocalypse resting on an astronomical foundation" and an account of the sun-god's passage along Ur-nes during the twelve hours of night.

The sun-god passes in a bark along the heavenly river Ur-nes during the twelve hours of night through successive regions of darkness.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5192-5257 confidence: high

Each night-hour locality is enclosed with gates and guarded by fire-breathing serpents and monsters; the sun-god's magical words open the gates, which close after he passes and leave the region dark again.

Each hour of the night is a separate locality enclosed by gates and guarded by fire-breathing serpents and similar monsters.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 524-590 confidence: medium

The passage warns that the two sceptical specimens alone would misrepresent Egyptian belief and says Egyptians elaborated a detailed world beyond the grave and believed intensely in future life.

The passage states that Egyptians elaborated a minutely detailed description of the world beyond the grave.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5259-5329 confidence: high

Ra's followers differ from Osiris's followers; their supreme end is to accompany the sun-god in his bark through the twelve regions of the dead by knowledge of the Am Duat ritual and mystic formulae.

Ra's bark moves each night through twelve regions of the dead, whose names, figures, and areas are elaborated.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5331-5423 confidence: high

Osiris and his paradise are transported to the sun-god's nocturnal path; the solar bark gives limited light, Thoth guides it to Osiris's tomb, and the serpent Neha-hir/Apophis must be overcome.

Both books are described through the solar bark's nocturnal route, especially the passage through twelve hours or regions of night.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 6050-6127 confidence: high

Belief in amulets and charms is described as ingrained and officially sanctioned; Book of the Dead chapters concern amulets for preserving or resuscitating the body; symbols possess concrete virtues; the Ka of the amulet works the charm, including scarab and dad examples.

Amulets are described as necessary to preservation or resuscitation of the body, with the dad serving as a passport to the other world.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 6558-6628 confidence: high

The moral law must be obeyed under penalty of outer darkness; only those conformed to it are admitted after death to Osiris' paradise or the gods' company, and the justified dead man is pronounced to have spoken the truth in Osiris' judgment hall.

Only those conformed to the moral law are admitted after death to Osiris' paradise or the company of the gods; justification requires that the dead man's confession in Osiris' judgment hall agree with truth and cosmic order.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 844-932 confidence: medium

The Ba or Soul is described as bird-shaped with a human head; the soul flies beyond the sky, while the mummy is expected to live in the other world, and the official cult does not explain their union.

The passage describes the soul as fleeing on bird wings to a world beyond the sky.
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greek

Aeschylus' Prometheus Bound and the Seven Against Thebes PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS. / THE SEVEN AGAINST THEBES. / PERSONS REPRESENTED.; lines 2139-2267 confidence: high

The mourners are told to strike hands about their heads before sighs waft the dead-freighted bark with sable sails across Acheron to the invisible shore.

The dead are imagined on a dark-sailed bark crossing Acheron to a sunless, invisible, all-receiving shore.
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Aeschylus' Prometheus Bound and the Seven Against Thebes STRENGTH, FORCE, VULCAN, PROMETHEUS. / THE SEVEN AGAINST THEBES. / PERSONS REPRESENTED. / FOOTNOTES; lines 3273-3424 confidence: low

Footnote [147] discusses difficulty between readings involving return or city, notes that polis is harshly applied to Hades without an epithet, and mentions a long procession or city.

A note discusses a long procession or city and the difficulty of applying the word polis to Hades.
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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 confidence: medium

The doctor who predicted his death asks if he is “fresh from the other world” and asks about departed friends there.

The doctor asks if the recovered man is fresh from the other world, and the man gives a report about departed friends, water of oblivion, and authorities there.
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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 confidence: medium

The man says the departed are comfortable because they have drunk “the water of oblivion” and forgotten life’s troubles.

The departed are said to have drunk water of oblivion and forgotten life’s troubles.
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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 confidence: medium

The doctor asks whether he is “fresh from the other world” and asks how departed friends are doing there.

The doctor suggests that the recovered man is fresh from the other world, and the man answers as though he had information from there.
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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 confidence: medium

The man says the departed are comfortable because they have “drunk the water of oblivion” and forgotten life’s troubles.

The departed are said to have drunk the water of oblivion and forgotten life's troubles.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5445-5542 confidence: medium

Zeus sends Hermes with a golden wand to Erebus to persuade Hades and lead Persephone from misty gloom to light; Hermes finds Hades with reluctant Persephone, who yearns for Demeter.

Hermes goes to Erebus and the hidden places of the earth to lead Persephone from misty gloom to the light and back to Demeter's temple.
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Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6642-6699 confidence: medium

“he only should be the appointed messenger to Hades”

Zeus appoints Hermes as the messenger to Hades.
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Hesiod, the Homeric Hymns, and Homerica INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 1623-1702 confidence: medium

Zeus gives other heroes life and an abode apart from men at the ends of earth, in the islands of the blessed by deep swirling Ocean, where earth bears honey-sweet fruit three times a year; Cronos rules them after Zeus releases him.

Some heroes are granted life apart from men at the ends of the earth in the islands of the blessed by Ocean, where they live without sorrow.
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Hesiod, the Homeric Hymns, and Homerica INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 1623-1702 confidence: medium

After earth covers the golden generation, they are called pure earth-dwelling spirits, kindly guardians of mortal men, watchers of judgments and cruel deeds, and givers of wealth.

After earth covers the golden generation, they become pure spirits dwelling on earth, guarding mortals and giving wealth.
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Hesiod, the Homeric Hymns, and Homerica INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 1623-1702 confidence: medium

After earth covers the silver generation, men call them blessed spirits of the underworld, and honor attends them in second order.

The silver generation becomes blessed spirits of the underworld, with second-order honor, after earth covers them.
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Hesiod, the Homeric Hymns, and Homerica INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 1623-1702 confidence: high

Zeus gives other heroes an abode apart from men at the ends of the earth, in the Isles of the Blessed along deep Ocean, where they live happily, receive fruit three times yearly, and are ruled by Cronos.

Zeus gives some heroes an abode apart from men at the ends of the earth, in the Isles of the Blessed along Ocean, where they live untouched by sorrow.
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Hesiod, the Homeric Hymns, and Homerica THE AETHIOPIS / THE LITTLE ILIAD / THE SACK OF ILIUM / THE RETURNS; lines 8170-8221 confidence: medium

The poetry of Homer and the Returns are said to contain an account of Hades and its terrors, but no spirit named Eurynomus.

The Returns is said to contain an account of Hades and the terrors there.
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Hesiod, the Homeric Hymns, and Homerica THE AETHIOPIS / THE LITTLE ILIAD / THE SACK OF ILIUM / THE RETURNS; lines 8170-8221 confidence: low

The poetry of Homer and the Returns are said to include an account of Hades and its terrors, but to know of no spirit named Eurynomus.

A notice says the Returns includes an account of Hades and the terrors there.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3101-3196 confidence: high

Cottus, Briareos, and Gyes hurl rocks, defeat the Titans, bury and bind them in Tartarus; Tartarus is described by depth, bronze enclosure, night, roots, gates fixed by Poseidon, and warders of Zeus.

The passage maps Tartarus, the lower-world halls of Hades and Persephone, bronze gates, a gulf, boundaries, and a hound that prevents exit.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3101-3196 confidence: medium

Tartarus is as far below earth as earth is below heaven, illustrated by a brazen anvil falling nine nights and days and arriving on the tenth.

The passage maps Tartarus, the lower-world halls, bronze gates, thresholds, a great gulf, and places abhorred by gods.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3101-3196 confidence: high

The halls of Hades and Persephone are guarded by a fearful hound who fawns on entrants, prevents exit, and devours those caught leaving.

The hound at the house of Hades and Persephone fawns on those entering but blocks and devours those attempting to leave.
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Hesiod, the Homeric Hymns, and Homerica THE THEBAID / THE EPIGONI / THE CYPRIA / THE AETHIOPIS; lines 7926-7961 confidence: medium

The Achaeans bury Antilochus and lay out Achilles; Thetis arrives with the Muses and her sisters, bewails her son, takes him from the pyre, and transports him to the White Island.

Thetis catches Achilles away from the pyre and transports him to the White Island.
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Hesiod, the Homeric Hymns, and Homerica THE THEBAID / THE EPIGONI / THE CYPRIA / THE AETHIOPIS; lines 7926-7961 confidence: medium

A struggle follows for Achilles' body; Aias carries it to the ships while Odysseus drives off Trojans. The Achaeans bury Antilochus, lay out Achilles, and honor him; Thetis with the Muses and her sisters mourns Achilles, removes him from the pyre, and transports him to the White Island; Odysseus and Aias dispute Achilles' arms.

Thetis catches Achilles away from the pyre and transports him to the White Island.
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Hesiod, the Homeric Hymns, and Homerica THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745 / THE SHIELD OF HERACLES; lines 4410-4510 confidence: medium

The shield is glittering and richly made; at its center Fear is worked in adamant with fire-glowing eyes, Strife hovers above, and souls of enemies pass beneath earth to Hades.

The passage states that souls of those who make war against the son of Zeus pass beneath the earth into the house of Hades.
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Hesiod, the Homeric Hymns, and Homerica THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745 / THE SHIELD OF HERACLES; lines 4512-4605 confidence: medium

The Fates struggle for the falling, drink dark blood, send a seized man's soul down to Hades and Tartarus, and fight over a poor wretch.

When the Fates seize a fallen or wounded man, his soul goes down to Hades and chilly Tartarus.
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Hesiod, the Homeric Hymns, and Homerica THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745 / THE SHIELD OF HERACLES; lines 4512-4605 confidence: high

A battle scene includes defenders, attackers, grieving women, elders praying to gods, the Fates struggling for the fallen, a soul going down to Hades and Tartarus, and Darkness of Death nearby.

When a Fate clasps a fallen or newly wounded man, his soul goes down to Hades and chilly Tartarus.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 10680-10770 confidence: high

Telonia means “custom-houses”; the soul after death is believed to voyage upward from earth to God and “must bear the scrutiny of aërial customs-officers.”

The soul after death is believed to voyage upward from earth to God and encounter the scrutiny of aerial customs-officers or custom-houses.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 10772-10863 confidence: high

Early Christian passages cited by Du Cange describe spirits set on earth, in water, and in air, including 'aërial customs-officers' and toll-collecting spirits.

Souls ascend or journey toward Hades and must pass guarded aerial custom-houses where particular sins are examined by toll-collecting spirits.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 10865-10958 confidence: medium

A belief says children who die unbaptised become Telonia; the passage explains this as inability to pass celestial customs, detention on the road to the other world, and obstruction of other souls.

The passage describes unbaptised children as unable to pass celestial customs and detained on the road to the other world to obstruct other souls.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 10865-10958 confidence: high

"In general the Telonia are a species of aërial genius" whose activities are collecting dues from departed souls and assaulting mariners.

Telonia are generally described as aerial genii who collect dues from departed souls.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 10960-11015 confidence: high

The passage summarizes Plato’s report that at death a person’s allotted lifetime daemon guides him to an appointed place where souls assemble for judgment, and notes Plato’s discussion of the doctrine’s fatalism.

The Plato passage summarized here says a person’s lifetime daemon guides him after death to an appointed place where souls assemble for judgment.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER VII. / THE UNION OF GODS AND MEN. / FOOTNOTES: / GENERAL INDEX; lines 26651-26900 confidence: medium

The index entry for Ghosts lists ghosts asking for burial of the body, substitution for revenants in ancient literature, haunting tomb neighborhoods, ancient literature, and modern Greek notions.

The passage indexes ghosts asking for burial of the body and haunting the neighborhood of tombs.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER VII. / THE UNION OF GODS AND MEN. / FOOTNOTES: / GENERAL INDEX; lines 26902-27177 confidence: medium

“Hades” is indexed with Homeric and modern conceptions; “Islands of the Blest” is also indexed.

The index lists Hades, Homeric and modern presentations of Hades, Islands of the Blest, and Hermes as escorter of the dead succeeded by S. Michael.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER VII. / THE UNION OF GODS AND MEN. / FOOTNOTES: / GENERAL INDEX; lines 27725-27986 confidence: medium

Taenarus is indexed as a descent to Hades; Tartarus and the under-world are listed; future fate of uninitiated and unmarried persons is indexed.

The index explicitly lists Taenarus as a descent to Hades and includes Tartarus, under-world conceptions, and future fate topics.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CREMATION AND INHUMATION. / FOOTNOTES: / CHAPTER VI. / THE BENEFIT OF DISSOLUTION.; lines 22278-22380 confidence: high

The author turns to Patroclus as the earliest extant literary example of a dead man craving dissolution of his body and asks why his soul urgently desired last rites.

Patroclus' soul is said to pass the gates of Hades only after the burial request for his body is fulfilled.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CREMATION AND INHUMATION. / FOOTNOTES: / CHAPTER VI. / THE BENEFIT OF DISSOLUTION.; lines 22278-22380 confidence: high

Homer's lower world is said to contain souls only; Patroclus' soul will pass the gates of Hades after burial, while souls or semblances of the dead bar his entrance meanwhile.

Hades is described as gloomy, and the dead are feeble wraiths or phantoms; Achilles' speech emphasizes the misery of this condition.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CREMATION AND INHUMATION. / FOOTNOTES: / CHAPTER VI. / THE BENEFIT OF DISSOLUTION.; lines 22382-22418 confidence: high

The house of Hades and the condition of the departed are described as having two main features: gloom and lack of distinction between the lots of its inhabitants.

The passage describes Hades as gloomy and presents the departed as sharing a common miserable condition; it also notes the same theme in modern songs about Charon and the lower world.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CREMATION AND INHUMATION. / FOOTNOTES: / CHAPTER VI. / THE BENEFIT OF DISSOLUTION.; lines 22382-22418 confidence: high

A Pindaric dirge fragment describes the righteous below receiving sunlight, with rose-red meadows, frankincense, golden fruits, games, music, flowers, spices, fire, and gods’ altars.

The Pindaric fragment depicts the righteous enjoying light, flowers, fruit, fragrance, music, games, and other pleasures below, and the passage explicitly says only the righteous enjoy this bliss.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CREMATION AND INHUMATION. / FOOTNOTES: / CHAPTER VI. / THE BENEFIT OF DISSOLUTION.; lines 22420-22504 confidence: high

Ancient literature distinguishes fortunes of the dead; modern dirges more often portray a Homeric gloomy lower world and are recited before burial to stir mourners to grief.

The passage contrasts Homeric gloom with differentiated fates for the righteous and wicked, including islands or abodes of the blessed and a lower world of punishment.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CREMATION AND INHUMATION. / FOOTNOTES: / CHAPTER VI. / THE BENEFIT OF DISSOLUTION.; lines 22420-22504 confidence: high

Some folk-songs say the departed continue earthly pursuits; a peasant would identify Pindar’s blessed abode with Paradise, a place of flowers, fruits, scents, rivers, and sweet-smelling trees.

Paradise or the abode of the blessed is described as sensuous, watered by rivers, and rich with flowers, fruits, scents, trees, and refreshed golden flowers.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CREMATION AND INHUMATION. / FOOTNOTES: / CHAPTER VI. / THE BENEFIT OF DISSOLUTION.; lines 22420-22504 confidence: high

At funerals, as the bier passes, friends and neighbours empty a vessel of water from a doorway or window and usually break the vessel; in some places only crockery-breaking remains and the meaning is forgotten.

The passage states that water is poured for the dead or an exile to promote well-being in the new land and to make the unknown land well-watered, pleasant, and plentiful.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CREMATION AND INHUMATION. / FOOTNOTES: / CHAPTER VI. / THE BENEFIT OF DISSOLUTION.; lines 22677-22761 confidence: medium

"Death was only a temporary severance of the two entities"; the author introduces dissolution as a means of reunion in another world.

The passage states that dissolution is the means of reunion in another world and that the vanished body passes from the visible world to the unseen world to be reunited with the soul.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals FOOTNOTES: / M.D.VI. / CHAPTER III. / THE COMMUNION OF GODS AND MEN.; lines 14588-14676 confidence: high

“send a man to St Nicolas to ask him that our ships might prosper in the war.”

The victim is sent to St Nicolas, described as a messenger, and understood as carrying urgent prayers by passing through death.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals FOOTNOTES: / M.D.VI. / CHAPTER III. / THE COMMUNION OF GODS AND MEN.; lines 14678-14763 confidence: high

The passage argues that when death occurs naturally, the idea of the dying or dead as messengers to the unseen world should appear freely, especially in Greek funeral dirges.

Modern Greek dirges and cited ancient examples depict the dead or death-bound carrying words, messages, complaints, or tidings to Hades, the world below, or dead recipients.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals FOOTNOTES: / M.D.VI. / CHAPTER III. / THE COMMUNION OF GODS AND MEN.; lines 14678-14763 confidence: high

Modern Greek funeral lamentation is described as essential; published dirges often make the departed a messenger or carrier of goods. A Laconian dirge has a woman going to Hades ask people to send words, messages, arms, papers, a dowry, and swaddling clothes.

The Laconian dirge invites people to send arms, papers, a dowry, swaddling clothes, words, and messages with a woman going down to Hades; Passow’s dirge similarly asks for words, messages, and written complaints.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals FOOTNOTES: / M.D.VI. / CHAPTER III. / THE COMMUNION OF GODS AND MEN.; lines 14920-14979 confidence: medium

The author infers a Greek rite with the same motive but different execution, including messages whispered in the dead victim’s ear and the newly dead carrying petitions to gods.

The author states that if the newly dead can carry tidings to people in the other world, they can carry petitions to gods; the inferred Greek rite has messages whispered in the dead victim’s ear.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals FOOTNOTES: / M.D.VI. / CHAPTER III. / THE COMMUNION OF GODS AND MEN.; lines 14981-15066 confidence: medium

The author gives three reasons for suggesting that a motive for Greek human sacrifice was that the victim could carry a petition to the gods, and says dead persons could serve as messengers to the other world.

The passage describes dead persons as messengers to the other world and cites the idea that slain men’s souls may be liberated for ghostly uses.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals FOOTNOTES: / M.D.VI. / CHAPTER III. / THE COMMUNION OF GODS AND MEN.; lines 14981-15066 confidence: high

In the Dahome comparison, attendants are slaughtered at a king’s funeral to serve him in another world, and a war-captive receives a message, drinks rum, and is dispatched to Hades to report to the dead sire.

The Dahome example describes wives, eunuchs, singers, drummers, and soldiers slaughtered at a king’s funeral to wait on him in another world.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals FOOTNOTES: / M.D.VI. / CHAPTER III. / THE COMMUNION OF GODS AND MEN.; lines 15160-15219 confidence: medium

The pharmakos was provided before sacrifice with cheese, barley-cake, and dried figs, interpreted as pure food for a journey to the other world.

The passage states that cheese, barley-cake, and dried figs appear to be pure food for sustaining the pharmakos on his journey to the other world.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals GENERAL INDEX 607-617 / INDEX OF GREEK WORDS AND PHRASES 618-620 / CHAPTER I. / INTRODUCTORY.; lines 1954-2035 confidence: high

Hermes is described as the former chief messenger of the immortals, and Michael as naturally succeeding him and taking on the duty of escorting souls to Hades.

Michael is said to have inherited from Hermes the duty of escorting souls to Hades, and appears near a cave entrance to the lower world.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals GENERAL INDEX 607-617 / INDEX OF GREEK WORDS AND PHRASES 618-620 / CHAPTER I. / INTRODUCTORY.; lines 1954-2035 confidence: high

Local Maina tradition is said to see Michael with a drawn sword near the caves of Taenarus, the route of Heracles’ ascent with Cerberus from the lower world and a known descent thereto.

The caves of Taenarus are described as the route through which Heracles ascended with Cerberus from the lower world and as a known descent thereto.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals GENERAL INDEX 607-617 / INDEX OF GREEK WORDS AND PHRASES 618-620 / CHAPTER I. / INTRODUCTORY.; lines 2166-2254 confidence: medium

Human life is said to be under saints and old Hellenic deities; peasants do not strictly separate them. Charon is described as God's messenger carrying off souls, sometimes called Saint Charon, and appearing in epitaphs.

Charon is described as a messenger of God charged with carrying off a man's soul and unable to grant respite.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals GENERAL INDEX 607-617 / INDEX OF GREEK WORDS AND PHRASES 618-620 / CHAPTER I. / INTRODUCTORY.; lines 2564-2653 confidence: medium

On funerary belief, the author says ancient usages and dirges persist; Christian heaven and hell are almost unknown, while the lower world ruled by Charon receives all people.

Funeral dirges are said to present a lower world ruled by Charon as the destination of all people.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 3035-3124 confidence: medium

στοιχει̯ά are defined as genii of fixed places, and τελώνια as aerial beings chiefly concerned with the passage of men from this world to the next.

τελώνια are defined as aerial beings chiefly concerned with the passage of men from this world to the next.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 3626-3701 confidence: high

Another authority made the channels the passage by which Pluto carried off Persephone; locals call the vents “the holes of the devil” and believe spirits of the dead pass through them to the lower world.

People of Phonia are said to believe that spirits of the dead pass through the subterranean vents to the lower world.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 4139-4237 confidence: high

Hades is now a place ruled by Charos; it is still called the lower world or Tartarus, has icy-cold and webbed or mouldering qualities, and Charos conveys souls there after snatching them from earth.

The passage presents the realm as Hades, the lower world, or Tartarus, ruled by Charos, where souls are conveyed and guarded as in a prison.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 4139-4237 confidence: medium

A hero who would slay the monster crosses water, specifically sea instead of Styx, to an island lair and sees three heads looking from a hole, with eyes flashing fire and jaws breathing flames.

A hero who would slay the monster crosses water, described as sea instead of the river Styx, to reach an island lair.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 4139-4237 confidence: medium

Charos' household includes a pitiful mother who asks him to spare mothers and newlyweds, a wife named Charontissa or Charissa, a son whose wedding feast involves slain children and brides and who keeps the counter-keys of Hades, and adopted children taken from this world.

The son of Charos keeps the counter-keys of Hades, and the dead in the lower-world prison vainly try to steal keys to escape.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 4239-4338 confidence: high

Opening lament says Charos takes the cherished child; subsequent discussion says Charos works with Angels and Archangels, Michael has assumed Hermes’ escort-of-souls functions, and Charos/angel death-agony idioms are parallel.

Charos, angels, and Archangel Michael are described as carrying or conveying souls to Charos’s realm or the nether world.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 4340-4417 confidence: medium

Charos rides forth on a black steed; a song says the mountains are dark because great Charos passes by with the dead, driving young men ahead, dragging old men behind, and carrying children at his saddle-bow.

The song depicts Charos riding with the dead, arranging young men, old men, and children in procession, and refusing to halt at hamlet or fountain.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 4419-4503 confidence: high

A Zacynthos folk-song depicts Charos crossing a river none may ford; a poor soul without rites or a farthing asks to be taken; Charos says God has pitied the soul, carries her to the other bank, spreads his sail, and departs.

One Zacynthos song presents Charos taking a soul across an unfordable river to the other bank, and the author identifies this as reproducing the old literary representation of Charon as ferryman of the Styx.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 4419-4503 confidence: medium

The author contrasts modern Charos with ancient Charon, rejects the view that only the name survived, describes literary Charon as ferryman under Hades, and notes the custom of putting a coin in the mouth of the dead.

The passage mentions the custom of putting a coin in the mouth of the dead, and the soul in the Zacynthos song says no farthing was placed in its mouth for Charos.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 4419-4503 confidence: medium

Another Zacynthos song gives Charos a caïque with black sails and black oars, going to and fro with cargoes of the dead; the author says the image may be borrowed from seafaring.

Charos is given a black caïque with black sails and oars carrying cargoes of the dead, and funeral language asks in what boat and at what haven the dead will arrive.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 4419-4503 confidence: high

Except for the one song, the river of death is not an impassable barrier but a stream of Lethe; the dead pass it, drink its water, and forget homes and orphan children, compared to wild sheep drinking at mountain springs in marble grots and forgetting their lambs.

The passage says the dead pass the river, drink the water, and forget their homes and orphan children, comparing the river to Lethe.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 4505-4582 confidence: high

Custom of “placing in the mouth (or more rarely on the breast) of the dead a small coin,” near Smyrna called “τὸ περατίκι, passage-money.”

The coin is placed in or on the dead and is locally called passage-money; some explanations identify it as payment to Charos or to the ferryman.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 4505-4582 confidence: medium

An eighty-two-year-old woman remembered putting a copper in the mouth of the dead and laying a key on the corpse’s breast; she did not know the coin’s purpose but said the key opened Paradise’s gates.

The key laid on the corpse’s breast is explained by the informant as useful for opening the gates of Paradise.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 4505-4582 confidence: uncertain

Cycladic explanation: “εἶναι καλὸ γιὰ τἀερικά,” translated as “it is useful because of the aërial ones”; no further explanation is obtained.

The Cycladic explanation says the coin is useful because of the aërial ones; the author considers whether it is a fee paid on the soul’s journey or a charm against assault.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 4584-4641 confidence: low

In Macedonia the corpse-mouth coin was reportedly Turkish and bore a Koranic text; the passage argues this favors a charm interpretation over payment to Charos, and compares a Zacynthian key on the dead person’s breast as an iron object used to scare away spirits.

The passage mentions the interpretation that the coin might be payment for Charos as ferryman, though it argues against that explanation for the customs discussed here.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 4643-4716 confidence: high

The passage describes literary Charon as a comparatively late ferryman figure; a cited epic has aged Charon guide the ship on which the dead embark, and later art and literature follow this presentation.

The cited epic passage presents Charon as an aged ferryman guiding the ship on which the dead embark in the lower world, and the passage says this became the orthodox literary and artistic presentation.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 4643-4716 confidence: medium

Popular expressions refer to the door of Charon for execution, the staircase of Charon for ghosts, Charonian caverns with vapours, and Charon-related labels; the passage cites Suidas identifying Charon with death.

Popular terminology links Charon with an execution door, a ghostly staircase from the nether world, forbidding caverns, and direct identification with death.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 4718-4800 confidence: medium

An Etruscan monument names the god of death 'Charun'; he is often depicted with the door of the nether world behind him, going out to seek prey or entering with a victim who says farewell to a wife or friend.

Etruscan images place Charun by the door of the nether world with a victim clasping the hand of wife or friend in farewell.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals M.D.VI. / CHAPTER III. / THE COMMUNION OF GODS AND MEN. / FOOTNOTES:; lines 15502-15697 confidence: high

"μαντατοφόρος φρόνιμος ’ποῦ πάει ’στὸν κάτω κόσμο"; the note glosses this as a line about a wise messenger going to the lower world.

The cited line names a wise messenger who goes to the lower world.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 23451-23533 confidence: medium

The passage links death-sleep imagery with survival of body and soul; Hermes’ wand lays men to sleep and raises them, and Hermes escorts souls to Hades and can summon them thence, though Homer gives no bodily awakening.

Hermes is described as escorting souls to Hades and possessing a wand that lays men to sleep and raises them.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 23710-23787 confidence: medium

Creon says, “’Tis Hades’ part to arrest this wedding”; the Chorus later refers to Antigone approaching “the bed-chamber where all must sleep.”

Antigone is described as being borne alive to Acheron’s shore, approaching the universal sleeping chamber, and entering Hades’ house through death.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 24128-24176 confidence: medium

The blessed otherworld is described with rose meadows, frankincense, golden fruits, sunlight, song, dance, the goddess's holy circle, learned mysteries, and righteous conduct.

The afterlife of the blessed is depicted as meadows with roses, fragrance, golden fruits, and sun or gracious light.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 24178-24258 confidence: high

Isocrates is quoted: Demeter “gave us the greatest of all gifts,” including “fruits of the earth” and “that rite which makes happier the hopes of those that participate therein concerning both the end of life and their whole existence”; the city “gave to all men a share” in these blessings.

The passage repeatedly states that the Eleusinian rite or mysteries furnish participants with happier hopes concerning death, the end of life, and life hereafter.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 24178-24258 confidence: high

Aristides is quoted saying the Eleusinian festival gives “happier hopes concerning the end,” that “our life hereafter will be the better,” and that initiates “shall not lie in darkness and in filth” like the uninitiated.

The initiated or blessed are associated with future bliss, meadows, and sunlight, while the profane or uninitiated are associated with darkness, filth, and nether gloom.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 24653-24742 confidence: high

The passage compares Demeter/Kore with the Christian story: mourning for Christ and Demeter's child, joy at Christ risen and Kore returned, life beyond the grave, and Kore's lower-world wedding as assurance of future bliss.

Kore's descent is said to be not death but wedding; she becomes the honoured bride of the underworld king, and the initiated's hopes are linked to the union of Hades and Persephone and wedded happiness with gods.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 24744-24836 confidence: medium

The author says the “same doctrine” is a motif of many legends and mysteries; at Eleusis, Demeter’s daughter represents mankind because she “went down to the house of Hades.”

Kore is presented as mankind’s representative because she goes down to Hades, a movement described as the lot of humans.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 25202-25286 confidence: high

The passage says the unmarried and uninitiated shared the same future fate; Plato’s uninitiated carry water in a sieve to a broken jar, and the Danaids have the same netherworld lot.

The passage explicitly says the unmarried and uninitiated share the same future fate and later restates that both are doomed to fetch water for ritual ablutions.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 25202-25286 confidence: high

The passage says the unmarried and uninitiated shared the same future fate; Plato’s uninitiated carry water in a sieve to a broken jar, and the Danaids have the same netherworld lot.

The punishment involves carrying water in a sieve to a broken jar and is interpreted as vainly fetching water for the bridal or initiatory bath not completed in life.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 25202-25286 confidence: high

The passage notes a custom of erecting a water-pitcher, λουτροφόρος, over unmarried persons’ graves; Eustathius is cited as explaining that the buried person had never taken the premarital bath.

The grave water-pitcher is explained as an instrument that supplies the unmarried dead with the wedding-bath missed in life and prevents future punishment.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 25202-25286 confidence: high

The author states that mysteries are closely associated with human weddings and funerals, that death as a wedding has been exemplified in ancient literature and modern folk-songs, and that funeral customs are assimilated to marriage customs.

The author names death-as-wedding as a conception associated with mysteries and funerals, and cites an epitaph where Gorgippos descends without bridal beds to Persephone’s chamber.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 25288-25390 confidence: medium

Orphic tablets are described as buried with the dead; the Sybaris tablet speaks of purity, divine race, Fate, escape from the weary Wheel, passage to the desired Circle, Despoina's bosom, becoming god instead of mortal, and a kid fallen into milk.

The Orphic tablet describes the dead speaker flying out of the sorrowful weary Wheel and passing to the desired Circle in an afterlife context.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 25537-25630 confidence: medium

Love is described as driving the wedding-car of Zeus and Hera and as having “changed for Persephone the road of death into a road to bliss”; the passage adds that the true consummation of such love was wedlock.

The passage says Love changed for Persephone the road of death into a road to bliss, in a context where love’s consummation is wedlock.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 17354-17438 confidence: medium

The author states that the practice of placing a coin or other object in the mouth of the dead continues, and notes the classical explanation of the coin as payment for the ferryman of the Styx.

The passage reports the classical notion that the coin was payment for the ferryman of the Styx.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 17827-17911 confidence: medium

Oedipus, blind and outcast, denounces his son, curses him not to conquer or return, foretells mutual fratricide, and calls on Tartarus/Erebus to drive him from home.

The author explains Oedipus’ curse as continuing after Polynices’ foretold death, with Tartarus asked to expel him from the home of the dead.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 17913-18002 confidence: high

The passage says the father's curse extends beyond death: Tartarus may refuse Polynices, while burial offices are described as a passport to the lower world, allowing him, though cursed and involved in fraternal killing, to enter rest.

Polynices' father's curse is interpreted as extending beyond death so that Tartarus may reject him from the home of the dead.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 17913-18002 confidence: high

Polynices implores Antigone and Ismene, if their father's imprecations are fulfilled and they return home, not to leave him dishonoured but to lay him in the grave and grant him the guerdons of the dead.

The passage explicitly calls the last offices of love toward the departed a passport to the lower world, potentially allowing the cursed dead to enter rest.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 18004-18085 confidence: high

Aeschylus is interpreted as using a term meaning bodily preservation from corruption; the penalty excludes the victim from the living and, after death, from dissolution, lower-world entry, rites, tears, and corruption.

The victim is said to be denied dissolution, without which there is no entrance to the lower world, and thus cut off from communion with the dead.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 18326-18412 confidence: high

Patroclus and Polydorus both appear as ghosts and request burial, but Patroclus cannot pass the gates of Hades before burial, while Polydorus has entered Hades and returns by permission of the nether gods.

Patroclus cannot pass the gates of Hades before burial and is kept apart by other dead spirits.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 18326-18412 confidence: high

Patroclus and Polydorus both appear as ghosts and request burial, but Patroclus cannot pass the gates of Hades before burial, while Polydorus has entered Hades and returns by permission of the nether gods.

Polydorus has already passed into Hades and returns by permission of the nether gods to demand burial.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 19185-19279 confidence: medium

The passage says punishment follows the law that a man must suffer as he has wrought; the violently slain victim's terror and confusion return upon the murderer, with Erinyes named as agents of the dead man's vengeance.

The slain person is described as a revenant, wandering from the grave, not yet admitted to the fellowship of the departed, and seeking vengeance.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE RELATION OF SOUL AND BODY. / FOOTNOTES: / CHAPTER V. / CREMATION AND INHUMATION.; lines 21766-21847 confidence: medium

Ancient Greek funerals included a procession carrying torches from the lying-in-state room to the pyre or grave; for cremation, the torches likely kindled the pyre and fire from the home sped the dead to the next world.

The passage states that fire from the dead person's home was used to speed him on his way to the next world and later argues that torches carried fire with the dead from home to grave.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE RELATION OF SOUL AND BODY. / FOOTNOTES: / CHAPTER V. / CREMATION AND INHUMATION.; lines 21849-21931 confidence: medium

A Chios account says people keep a lamp burning for forty nights in the death-room because the soul wanders for forty nights before going down to Hades; the lamp is interpreted as light for the spirit if it visits home.

The Chios explanation says the soul wanders for forty nights before going down to Hades and interprets the lamp as giving light to the spirit if it visits home.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES. / FOOTNOTES:; lines 11233-11446 confidence: medium

The notes say the use of the coin was forbidden by Church councils between the fourth and seventh centuries; in Naxos the object used is a wax cross with Ι. Χ. Ν. engraved on it, still called ναῦλον, “fare.”

The passage notes a coin used in a custom, a Naxos wax cross still called ναῦλον or “fare,” and adjacent ancient references to Charon.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer; lines 321-435 confidence: medium

A footnote says primitive inhabitants buried their dead and likely imagined them underground near family, while the Achaeans of Homer burned their dead and likely imagined spirits departing to distant Hades.

The footnote links burial with underground ghostly existence near family and cremation with departure to distant Hades.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I, BB / VOL. I. DD / VOL. I, EE / VOL, 1. FF; lines 8628-8748 confidence: medium

A temple of Clymenus stands opposite Chthonia's temple; Pausanias says Clymenus is a surname of the underworld god. Nearby are a temple of Ares and the Portico of Echo, which reverberates speech at least three times.

A chasm in the place of Clymenus is said to be the route through which Heracles brought up the Hound of Hell, and the surrounding places bear underworld names.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I, BB / VOL. I. DD / VOL. I, EE / VOL, 1. FF; lines 8750-8794 confidence: medium

After crossing the Erasinus one reaches the Cheimarrus; near it is a circuit of stones where people say Pluto descended to his underground kingdom after carrying off Core, daughter of Demeter.

A specific stone-circuit site near the Cheimarrus is identified as the place where Pluto descended to his fabled underground kingdom.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. DD / VOL. I, EE / VOL, 1. FF / VOL, I. GG; lines 8796-8906 confidence: high

The Argives say that through the Alcyonian Lake “Dionysus went down to Hell to bring up Semele,” and that Polymnus showed him the descent; the lake's depth is said to be beyond discovery.

The Argives say Dionysus went down through the Alcyonian Lake to Hell to bring up Semele, with Polymnus showing him the descent.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. DD / VOL. I, EE / VOL, 1. FF / VOL, I. GG; lines 8796-8906 confidence: high

The Argives say that through the Alcyonian Lake “Dionysus went down to Hell to bring up Semele,” and that Polymnus showed him the descent; the lake's depth is said to be beyond discovery.

The Alcyonian Lake is described as the route of Dionysus' descent and also as bottomless, calm-looking, and fatal to swimmers.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. U / VOL. I. AA / VOL. I, BB / VOL. I. DD; lines 8163-8209 confidence: medium

The temple has altars to gods said to rule under the earth; local accounts say Semele was brought out of Hell by Dionysus and Heracles dragged up the Hound of Hell, though Pausanias states doubts.

At altars to gods under the earth, the passage reports Semele being brought out of Hell by Dionysus and Heracles dragging up the Hound of Hell.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2323-2387 confidence: high

Souls other than the philosopher receive judgment after their first life; some are punished in houses of correction under the earth, while others are borne by justice to a heavenly place.

Souls receive judgment after life and are sent either to under-earth houses of correction or to a heavenly place.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2323-2387 confidence: high

After a thousand years, good and evil souls draw lots and choose a second life; souls may move between human and beast lives, but a soul that never saw truth will not enter human form.

Good and evil souls draw lots, choose a second life, and may pass between human and beast forms.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2323-2387 confidence: high

The philosopher is not subject to judgment; others are judged after a first life and go either to under-earth correction and punishment or to a heavenly place borne by justice.

Souls are judged after life and sent to under-earth punishment or heavenly reward, then later return to choose new lives.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2551-2634 confidence: high

If self-control and philosophy prevail, the pair live in happiness and harmony, master themselves, free virtuous soul-elements, and at the end are light and winged for flight after a heavenly or Olympian victory.

The disciplined pair become light and winged for flight, begin a heavenward pilgrimage, avoid darkness beneath the earth, live in light, and later receive matching wings.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2551-2634 confidence: medium

The lover's friendship confers heavenly blessings, while the non-lover's worldly attachment breeds vulgar qualities, sends the soul around the earth for nine thousand years, and leaves it foolish below.

The non-lover's attachment is said to breed vulgar qualities, send the soul around the earth for nine thousand years, and leave it foolish in the world below.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2551-2634 confidence: high

They pass out of the body unwinged yet eager to soar; those who have begun the heavenward pilgrimage do not descend to darkness or the journey beneath the earth, but live in light and later receive wings with the same plumage.

The passage contrasts passing out of the body into a heavenward pilgrimage and light with darkness, a journey beneath the earth, and the world below.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 208-288 confidence: high

Lives are states of probation; after death comes judgment, with bad souls under the earth and good souls in heaven; after a thousand years souls choose new lives, and wings are restored after either three millennia or a ten-thousand-year cycle.

After death comes judgment, with bad souls sent under the earth and good souls to joy in heaven.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 208-288 confidence: high

Lives are states of probation; after death comes judgment, with bad souls under the earth and good souls in heaven; after a thousand years souls choose new lives, and wings are restored after either three millennia or a ten-thousand-year cycle.

After a thousand years souls choose new lives, and wing restoration occurs after three millennia for some or after a ten-thousand-year cycle for others.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 208-288 confidence: high

“After death comes the judgment”; bad souls go under the earth, good souls to heavenly joy, and after a thousand years souls choose another life; some eventually regain wings, and souls may pass into beasts and return to human form.

Souls are judged after death, with bad souls sent under the earth and good souls to joyful heavenly places.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 290-374 confidence: high

The lover's soul follows the beloved in modesty and holy fear; self-controlled lovers attain happiness and heavenly victory, leave the body, proceed on pilgrimage, receive wings, and fly away.

The lovers leave the body, proceed on a pilgrim's progress, receive wings, and fly away.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 290-374 confidence: high

Self-controlled lovers live happily, master themselves, leave the body, proceed on a pilgrim's progress, receive wings, and fly away with the same wings.

The lovers leave the body, proceed on a pilgrim's progress, receive wings, and fly away.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 639-716 confidence: high

After attaining the exalted state, the two may marry or live in holy friendship, serve God and humanity, grow more alike, figuratively grow dove-like wings, appear to die one after the other, reunite in another state, behold absolute realities, converse with blessed souls, serve God, and trace creation to its author.

After one and then the other appears to die, they are reunited in another state of being with blessed souls and absolute realities.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 804-884 confidence: medium

At the completion of ten thousand years all are to return to the place from which they came; the passage adds that return is represented as dependent on good conduct in successive stages of existence.

The passage reports that after ten thousand years all return to the place from which they came, with return depending on conduct through stages of existence.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 804-884 confidence: medium

“the charioteers and their steeds stand upon the dome of heaven” and behold intangible invisible essences not objects of sight.

The passage describes a heavenly journey in which the soul, through the image of charioteer and steeds, encounters absolute forms and invisible essences.
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Plutarch's Morals A DIALOGUE BETWEEN SYLLA AND FUNDANUS. / PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED. / AGAINST BORROWING MONEY.; lines 15079-15183 confidence: high

Pindar's abode of the blest is described with sun shining through the night, rose meadows, ever-blooming trees, gentle streams, and social conversation.

The passage contrasts Pindar's bright abode of the blessed with a third road leading unholy souls to Erebus, the bottomless pit, darkness, and oblivion.
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Plutarch's Morals ON LOVE. / CONJUGAL PRECEPTS. / PLUTARCH SENDS GREETING TO POLLIANUS AND EURYDICE. / CONSOLATORY LETTER TO HIS WIFE.; lines 3664-3746 confidence: medium

A soul that remains only briefly in the body is said to be liberated by higher powers, to rear at a turning post in the race of life, and to hasten to its destined goal.

A soul that remains only a short time in the body is said to be liberated by higher powers, hasten to its destined goal, and recover the light of its former bright life, with Hades' gates marking an afterlife threshold.
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Plutarch's Morals ON LOVE. / CONJUGAL PRECEPTS. / PLUTARCH SENDS GREETING TO POLLIANUS AND EURYDICE. / CONSOLATORY LETTER TO HIS WIFE.; lines 3748-3803 confidence: medium

"they have no share in the earth or in things of the earth, nor do parents haunt their tombs or monuments, or sit by their bodies when they are laid out"

Dead infants are said to have no share in earth or earthly things and to have departed into a better and more divine place and sphere.
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Plutarch's Morals ON RESTRAINING ANGER. / A DIALOGUE BETWEEN SYLLA AND FUNDANUS. / PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED.; lines 14231-14307 confidence: high

Thespesius says that when his soul left the body, the first change was like a pilot thrown violently from a ship into the sea; he then recovered breath and perceived with an eye of the soul.

Thespesius's soul leaves the body and observes a structured otherworldly aerial realm with stars, ascending souls, troubled souls, joyful souls, and a guide who explains his condition.
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Plutarch's Morals ON RESTRAINING ANGER. / A DIALOGUE BETWEEN SYLLA AND FUNDANUS. / PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED.; lines 14309-14386 confidence: high

Thespesius' kinsman explains that Adrastea, daughter of Necessity and Zeus, is placed highest to punish crimes and introduces three kinds of punishment with separate officers.

Thespesius is guided by a kinsman through described post-mortem spaces, including punishments, a bottomless abyss, and the place of Oblivion.
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Plutarch's Morals ON RESTRAINING ANGER. / A DIALOGUE BETWEEN SYLLA AND FUNDANUS. / PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED.; lines 14388-14420 confidence: high

Thespesius travels in another direction and sees a great crater receiving several rivers: one white like sea foam or snow, one rainbow-purple, and others of varied hues that dim as he approaches until the crater appears white.

Thespesius travels as a soul with a guide through distinct visionary regions, receiving explanations of places, powers, and prophecies.
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Plutarch's Morals ON RESTRAINING ANGER. / A DIALOGUE BETWEEN SYLLA AND FUNDANUS. / PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED.; lines 14422-14516 confidence: high

Thespesius and his guide look at those undergoing punishment; he unexpectedly finds friends, acquaintances, and kin suffering and wailing.

Thespesius travels with a guide and observes a sequence of punishments and transformations in an afterlife setting before returning to his body.
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Plutarch's Morals ON RESTRAINING ANGER. / A DIALOGUE BETWEEN SYLLA AND FUNDANUS. / PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED.; lines 14422-14516 confidence: high

As Thespesius means to return, a marvellous woman takes hold of him and says he should remember what he saw; she prepares to strike him with a red-hot iron pin, another woman prevents her, and he is carried by violent wind back to his body near his tomb.

After witnessing the afterlife punishments, Thespesius is carried by wind back to his own body and wakes near his tomb.
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Plutarch's Morals PLUTARCH'S MORALS. / ON EDUCATION. / ON LOVE TO ONE'S OFFSPRING. / ON LOVE.; lines 1835-1916 confidence: medium

The father says sickness has a god over it, and in death “there is a conductor and guide for the departed ... convey their souls to Hades.”

The passage states that in death there is a conductor and guide who lays the departed to sleep and conveys their souls to Hades.
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Plutarch's Morals PLUTARCH'S MORALS. / ON EDUCATION. / ON LOVE TO ONE'S OFFSPRING. / ON LOVE.; lines 2273-2352 confidence: high

The noble lover uses visible bodily beauty as memory of divine beauty; after death the true lover does not return as a sensual ghost, but goes to the other world, has wings, is initiated, spends time above with his Deity, returns to the meadows of the Moon and Aphrodite, sleeps, and begins a new existence.

The true lover enters the other world, has wings, is initiated, remains above with his Deity, returns to meadows of the Moon and Aphrodite, sleeps, and begins a new existence.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1320-1353 confidence: medium

The gods honour Achilles above Alcestis and send him to the Islands of the Blest; the speaker concludes that Love gives virtue in life and happiness after death.

Achilles is sent by the gods to the Islands of the Blest, and Love is said to give happiness after death.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1320-1353 confidence: medium

The gods honor Achilles above Alcestis and send him to the Islands of the Blest.

The gods send Achilles to the Islands of the Blest as a reward for his love and chosen death.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 64-148 confidence: high

Orpheus goes down to Hades alive to bring back his wife, is mocked with an apparition only, and the gods later contrive his death as punishment for cowardliness.

Orpheus goes down alive to Hades to bring back his wife, but receives only an apparition and is later punished by the gods.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 64-148 confidence: medium

Achilles' love is called courageous and true because he avenges Patroclus despite knowing his own death will follow; the gods reward him by sending him to the islands of the blest.

The gods reward Achilles by sending him to the islands of the blest.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4615-4702 confidence: medium

Hera says Thetis’ son is in Cheiron’s home, tended by water-nymphs and still desiring mother’s milk; when he reaches the Elysian plain he is fated to be Medea’s husband.

Hera states that Thetis’ son will come to the Elysian plain and is fated there to be Medea’s husband.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 1756-1841 confidence: medium

Phineus directs the route by Bithynia, Rhebas, Thynias, and Mariandyni, and identifies a downward path to Hades near Acherusia and the river Acheron flowing through a ravine.

Phineus' route includes a downward path to the abode of Hades, the headland of Acherusia, and the river Acheron flowing through a ravine.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 2100-2187 confidence: medium

The heroes depart on the third morning, reach the Acherusian headland, and the passage describes cliffs, plane trees, a cave of Hades with icy breath and rime, the Acheron outfall, a later Megarian naming tradition, and the heroes landing opposite the headland.

The Acherusian headland contains a cave of Hades and the outfall of the Acheron, with chill vapor and a grim soundscape.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 2277-2362 confidence: high

Persephone sends forth Sthenelus’ weeping spirit to behold living men; it mounts the barrow, appears as in war with a gleaming four-peaked helmet and blood-red crest, then re-enters the vast gloom.

Persephone sends Sthenelus’ spirit from gloom to the barrow so that it can see living men, after which it returns to the gloom.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 834-935 confidence: high

The chiefs send Aethalides as herald with messages and Hermes’ wand; Hermes gave him undimmed memory, and his soul alternates between Acheron, the dead beneath the earth, and living people in sunlight.

Aethalides’ soul is said to move between dwellers beneath the earth and living people in sunlight, while retaining memory through Acheron.
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The Bacchae of Euripides AGAVE. / DIONYSUS. / DIONYSUS. / CADMUS.; lines 2933-2951 confidence: low

The horde is associated with many lances against Greek tombs and altar-stones; Cadmus says he will not cease from toil or find peace beyond Acheron.

Cadmus says he will not cease from toil like other men or find peace beyond the foam of Acheron.
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The Extant Odes of Pindar FOR ARISTOKLEIDES OF AIGINA, / WINNER IN THE PANKRATION. / FOR TIMASARCHOS OF AIGINA, / WINNER IN THE BOYS' WRESTLING-MATCH.; lines 4418-4541 confidence: low

Aias has Salamis; Achilles has a shining isle in the Euxine; Thetis has power at Phthia; Neoptolemos has Epeiros; Peleus set himself against Iolkos after Hippolyte's guileful counsels.

Achilles is placed on a shining isle in the Euxine Sea, and Kallikles is imagined in a dwelling beside Acheron.
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The Extant Odes of Pindar FOR HIERON OF SYRACUSE, / WINNER IN THE HORSE-RACE. / FOR THERON OF AKRAGAS, / WINNER IN THE CHARIOT-RACE.; lines 870-996 confidence: high

Victory frees the contestant from struggle; the passage states that guilty souls of the dead pay penalties for sins committed in Zeus’ realm, and that one judge under earth pronounces sentence.

The passage distinguishes guilty souls who pay penalties and are sentenced under earth from the good and oath-keepers who receive a tearless, sunlit life.
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The Extant Odes of Pindar FOR HIERON OF SYRACUSE, / WINNER IN THE HORSE-RACE. / FOR THERON OF AKRAGAS, / WINNER IN THE CHARIOT-RACE.; lines 870-996 confidence: high

Those steadfast three times on either side of death and free from iniquity travel the road of Zeus to the tower of Kronos; around the islands of the blessed are Ocean-breezes, golden flowers from trees and water, wreaths, and Rhadamanthos’ just decree beside Kronos.

The steadfast and pure travel the road of Zeus to the tower of Kronos and the islands of the blessed, where Rhadamanthos’ decree, Ocean-breezes, golden flowers, and wreaths define the blessed setting.
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The Extant Odes of Pindar FOR HIPPOKLEAS OF THESSALY, / WINNER IN THE TWO-STADION FOOT-RACE OF BOYS. / FOR THRASYDAIOS OF THEBES, / WINNER IN THE BOYS' SHORT FOOT-RACE.; lines 3947-4046 confidence: medium

After Agamemnon's murder, Arsinoe saves Orestes from Klytaimnestra; Kassandra is killed with Agamemnon and his soul is sent to the shadowy shore of Acheron by a pitiless woman.

Agamemnon's soul, with Kassandra, is said to be sped to the shadowy shore of Acheron.
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The Extant Odes of Pindar FOR STREPSIADES OF THEBES, / WINNER IN THE PANKRATION. / FOR KLEANDROS OF AIGINA, / WINNER IN THE PANKRATION.; lines 6088-6206 confidence: medium

Achilles stains the Mysian plain with Telephos' blood, aids the sons of Atreus, delivers Helen, cuts through Troy's defenders including Memnon and Hektor, points them toward Persephone's house, and glorifies Aigina and his lineage.

Achilles is said to point defeated enemies toward the house of Persephone during battle.
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The Extant Odes of Pindar FOR XENOPHON OF CORINTH, / WINNER IN THE STADION RACE AND IN THE PENTATHLON. / FOR ASOPICHOS OF ORCHOMENOS, / WINNER IN THE BOYS' SHORT FOOT-RACE.; lines 2230-2263 confidence: medium

"Fly, Echo, to Persephone's dark-walled home" and tell his father that his son "hath crowned his boyish hair with garlands" from the games.

Echo is commanded to fly to Persephone's dark-walled home and tell Asopichos' father the news of his son's victory.
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The Extant Odes of Pindar FRAGMENT OF A DITHYRAMB, / TO BE SUNG AT ATHENS. / IN HONOUR OF DELOS. / FRAGMENTS.; lines 6307-6337 confidence: high

Fragment I describes a sunlit realm below, with crimson-flowered meadows, a city, frankincense-trees, golden fruits, pleasures, bliss, fragrance, and incense on the gods' altars.

The passage describes a realm below with sunlight, meadows, a city, golden fruits, delights, bliss, and ritual fragrance for the gods.
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The Homeric Hymns THE FOUNDING OF DELPHI / II. HERMES / III. APHRODITE / IV. HYMN TO DEMETER; lines 3154-3228 confidence: high

Zeus sends Hermes, god of the golden wand, to Erebus to persuade Hades to bring Persephone from murky gloom into the light.

Hermes goes beneath the earth to Erebus and brings Persephone up into the light and back to Demeter.
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The Homeric Hymns THE HYMN TO APHRODITE / THE HYMN TO DEMETER / HYMN TO DEMETER / THE ALLEGED EGYPTIAN ORIGINS; lines 1493-1529 confidence: high

Greek Mysteries are said to spring from human needs involving divine protection of customs and taboos, mystic sanctions, probation of the young, expulsion of hostile influences, agricultural sympathetic magic, personified study of nature, and ideas about the wandering soul's final home.

The passage refers to guesses, visions, and dreams about the fortunes of the wandering soul on its way to a final home.
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The Homeric Hymns THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE / THE HYMN TO DEMETER; lines 892-975 confidence: medium

The passage says Persephone lives on as a corn-stalk harvest effigy and as Fairy Queen Proserpina, who carries Thomas the Rhymer from beneath the Eildon Tree to a land beyond a stream of slain men’s blood.

The passage says Fairy Queen Proserpina carried Thomas from beneath the Eildon Tree to a land beyond the stream of slain men’s blood.
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The Homeric Hymns XXXI. TO THE MOON / XXXII. TO THE DIOSCOURI / XXXIII. TO DIONYSUS / FOOTNOTES; lines 3977-4044 confidence: high

"whosoever tastes the food of the dead may never return to earth."

The note states that a widely diffused belief declares whoever tastes the food of the dead may never return to earth.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies TRANSLATED BY E.D.A. MORSHEAD / INTRODUCTORY NOTE / AGAMEMNON / DRAMATIS PERSONAE; lines 1629-1824 confidence: medium

Cassandra remembers growing from childhood by Scamander’s banks and says her boding scream will ring by Cocytus and Acheron instead.

Cassandra contrasts her upbringing beside Scamander with her coming cry by Cocytus and Acheron.
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The Iliad ARGUMENT. / BOOK XXII. / ARGUMENT. / THE DEATH OF HECTOR.; lines 20224-20361 confidence: medium

Priam names Polydore and Lycaon as missing sons and says that, if dead, they wander pale on the Stygian coast.

Priam imagines his sons, if dead, wandering on the Stygian coast.
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The Iliad ARGUMENT. / BOOK XXII. / ARGUMENT. / THE DEATH OF HECTOR.; lines 20224-20361 confidence: medium

Priam recalls sons destroyed or enslaved by Achilles, names Polydore and Lycaon as missing, says he would ransom them if alive, and imagines them pale on the Stygian coast if dead.

Priam imagines his missing sons, if already dead, wandering pale on the Stygian coast.
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The Iliad ARGUMENT. / BOOK XXII. / ARGUMENT. / THE DEATH OF HECTOR.; lines 20645-20779 confidence: medium

Hector says fates and angry gods will avenge him through Phoebus and Paris at the Scaean gate; then he dies and his spirit goes to the dark realm as a wandering ghost.

After Hector dies, his spirit travels to the dark realm and dreary coast as a wandering ghost.
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The Iliad ARGUMENT. / BOOK XXII. / ARGUMENT. / THE DEATH OF HECTOR.; lines 20909-20966 confidence: medium

The speaker recalls a shared unhappy fate, names Ation and Priam, addresses the ghost of her dead husband gone to the dismal realms, and says she is abandoned with only one child remaining.

The dead husband is said to have gone to the dismal realms, and the father’s death is described as being sent to the shades.
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The Iliad ARGUMENT. / BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR.; lines 22857-22974 confidence: low

“Thou canst not call him from the Stygian shore, / But thou, alas! mayst live to suffer more!”

Achilles says Hector cannot be called back from the Stygian shore, and later speaks of ghosts below in a lightless gloom.
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The Iliad ARGUMENT. / BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR.; lines 22857-22974 confidence: medium

Achilles contrasts Peleus' divine gifts and grief over his only son with Priam's former prosperity and present war, and says Hector cannot be called from the Stygian shore.

Achilles says Hector cannot be called from the Stygian shore and later speaks to Patroclus' shade in the gloom where ghosts below may hear mortal deeds.
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The Iliad ARGUMENT. / BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR.; lines 23122-23268 confidence: medium

Hector's consort embraces his body, laments that he is gone to dismal realms, and foresees Troy's fall and the possible enslavement or killing of their son.

The laments say Hector has gone to dismal realms, to the Stygian coast, and to the shades below; the close says his shade slept peacefully after the rites.
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The Iliad ARGUMENT. / BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR.; lines 23122-23268 confidence: high

The consort embraces Hector's neck and laments his death, her abandonment, their only son, Troy's coming ruin, enslavement, the son's possible death, and the lack of Hector's final words.

The laments refer to Hector going to dismal realms, the Stygian coast, and shades below, and the closing line describes his shade sleeping peacefully.
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The Iliad ARGUMENT. / THE BATTLE AT THE GRECIAN WALL. / BOOK XIII. / ARGUMENT.; lines 12923-13064 confidence: medium

Othryoneus comes from Cabesus seeking Cassandra, promising conquest as dower; the king consents but fate refuses; Idomeneus kills him with a Cretan javelin, mocks the contract, and drags away the corpse.

The passage repeatedly speaks of slain men going to hell, shades, or death's eternal gloom, including Deiphobus' image of hell's black portals.
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The Iliad ARGUMENT. / THE DEATH OF HECTOR. / BOOK XXIII. / ARGUMENT.; lines 20969-21070 confidence: medium

The argument summarizes Achilles' honors for Patroclus: ghostly demand for burial, wood for the pyre, procession, hair offering, animal and human sacrifices, firing of the pile, libations to Winds, bones in a gold urn, tomb, and funeral games; the scene is generally the sea-shore.

The argument says Patroclus' ghost appears to Achilles and demands burial, and Achilles addresses the honored ghost on Pluto's dreary coast while preparing the pyre and mound.
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The Iliad ARGUMENT. / THE DEATH OF HECTOR. / BOOK XXIII. / ARGUMENT.; lines 21072-21199 confidence: high

Patroclus' shade appears like his living self, asks for burial and entrance below, describes unburied spirits barred from the flood, says the soul cannot return after crossing, foretells Achilles' death, and asks that their ashes share a golden urn.

Patroclus' shade says burial rites are needed for entrance below and that unbodied spirits are barred from crossing the flood.
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The Iliad ARGUMENT. / THE DEATH OF HECTOR. / BOOK XXIII. / ARGUMENT.; lines 21072-21199 confidence: high

Patroclus' shade appears like his living self, asks for burial and entrance below, describes unburied spirits barred from the flood, says the soul cannot return after crossing, foretells Achilles' death, and asks that their ashes share a golden urn.

The shade states that once the farther shore is crossed, the soul returns no more.
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The Iliad ARGUMENT. / THE DEATH OF HECTOR. / BOOK XXIII. / ARGUMENT.; lines 21072-21199 confidence: high

Patroclus says he is forgotten and wandering, asks for burial rites and entrance to the realms below, and says unbodied spectres are forbidden to cross the flood.

Patroclus' shade says he cannot rest or enter the realms below because the unburied dead are forbidden to cross the flood until burial rites are performed.
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The Iliad ARGUMENT. / THE DEATH OF HECTOR. / BOOK XXIII. / ARGUMENT.; lines 21201-21342 confidence: medium

Achilles calls to Patroclus' ghost, says twelve Trojan heroes are offered to his shade, and threatens Hector's corpse with dogs.

Achilles addresses Patroclus' ghost on Pluto's coast and later says his own bones should rest until he follows to the infernal shade.
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The Iliad ARGUMENT. / THE DEATH OF HECTOR. / BOOK XXIII. / ARGUMENT.; lines 21201-21342 confidence: medium

Achilles calls to Patroclus' spirit, says twelve Trojan heroes are offered to his shade, and threatens that Hector's corpse will be left for hungry dogs.

Achilles calls Patroclus' spirit, speaks of his ghost on Pluto's coast, offers captives to his shade, and says his own remains should wait until he follows to the infernal shade.
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The Iliad BOOK XIII. / ARGUMENT. / BOOK XIV. / JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS.; lines 14089-14214 confidence: medium

Polydamas kills Prothonor with a spear through the shoulder and says the fallen man should guide his dark steps to Pluto's dreary hall.

Speeches describe the dead or dying as going by dark steps to Pluto's hall or entering Pluto's gate.
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The Iliad BOOK XIII. / ARGUMENT. / BOOK XIV. / JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS.; lines 14089-14214 confidence: medium

Polydamas pierces Prothonor through the shoulder and boasts, telling him to guide his dark steps to Pluto's dreary hall.

Battle boasts direct fallen or avenged warriors toward Pluto's hall or Pluto's gate.
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The Iliad CONCLUDING NOTE. / INTRODUCTION. / THEODORE ALOIS BUCKLEY. / POPES PREFACE TO THE ILIAD OF HOMER; lines 1303-1376 confidence: medium

Later epic poets are described as following Homer in army catalogues, funeral games, visits to the shades, detention from return by Calypso/Dido/Armida-like figures, absence from the army, and celestial armor; other Greek-source borrowings are also mentioned.

The passage says Ulysses visits the shades and that Aeneas and Scipio are sent after him in later works.
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The Iliad CONCLUDING NOTE. / INTRODUCTION. / THEODORE ALOIS BUCKLEY. / POPES PREFACE TO THE ILIAD OF HOMER; lines 1303-1376 confidence: high

The passage says later epic poets follow Homer in catalogues, funeral games, shade visits, detentions from return, quarrel absences, celestial armour, and other copied or adapted episodes.

Ulysses visits the shades, and Aeneas and Scipio are said to be sent after him.
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The Iliad THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 6373-6515 confidence: medium

Both javelins fly at once; Sarpedon's weapon transfixes Tlepolemus' throat and kills him, while Tlepolemus' lance wounds Sarpedon's thigh; Jove forbids Sarpedon's death, and Lycians carry him away with the lance still lodged.

Death is described through images of endless darkness, shades below, Pluto's gloomy reign, caves of night, and gates of death.
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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 15781-15909 confidence: medium

The goddess advises a glorious death for Sarpedon, then commands that Sleep and Death carry his body to his native land for tomb, pyramid, honors to his ashes, and lasting fame.

The goddess says Sleep and Death should carry Sarpedon's body to his native land, where his people will build a tomb and pyramid and honor his ashes.
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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 16052-16199 confidence: medium

Jove commands Phoebus to carry Sarpedon from the fight, bathe him in a crystal flood, anoint him, clothe him, and give him to Sleep and Death, who will bring him to friends for tomb and pyramid honors.

Jove commands that Sarpedon's body be purified, robed, given to Sleep and Death, and carried to friends who will raise a tomb and pyramid.
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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 16202-16341 confidence: medium

Apollo descends from Mount Ida, carries Sarpedon from battle under a cloud to the Simois, bathes and dresses his body, renews him with ambrosial dews, and Sleep and Death carry him to Lycia for honors.

Sarpedon's body is removed from battle, ritually restored, carried home, and placed where honors await his shade.
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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 16202-16341 confidence: medium

Apollo descends from Mount Ida, carries Sarpedon from battle veiled in a cloud to the Simois shore, bathes and dresses his wounds, clothes him in an immortal vest, and restores his form with ambrosial dews.

Apollo removes Sarpedon from battle, restores and dresses the body, and Sleep and Death carry it to Lycia where honors await his shade.
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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 confidence: high

“Flits to the lone, uncomfortable coast; / A naked, wandering, melancholy ghost!”

After Patroclus dies, his soul leaves the body and travels as a naked, wandering ghost to a lone coast.
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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 confidence: medium

Patroclus' soul leaves the body and flits to a lone coast as a naked, wandering, melancholy ghost.

After death, Patroclus' soul leaves the body and goes to a lone coast as a naked, wandering, melancholy ghost.
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The Iliad THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES. / BOOK XI. / ARGUMENT / THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON.; lines 11029-11169 confidence: medium

Atrides kills Coon over his brother's body, cuts off his head, and the brothers' shades are said to go the same dark journey to the realms below.

The brothers' shades are said to go the same dark journey and join each other in the realms below.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 25189-25329 confidence: high

A Tryphiodorus excerpt says the infernal monarch runs from his throne, fearing that humans slain by Jove and led by Hermes' rod will fill his dark abode.

The slain by Jove's wrath are led by Hermes' rod toward the infernal monarch's dark abode.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 25189-25329 confidence: high

Tryphiodorus is quoted: the infernal monarch fears slain humans, killed by Jove's wrath and led by Hermes's rod, will fill his dark abode.

The quoted passage describes slain humans led by Hermes's rod toward the infernal monarch's dark abode.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 25487-25616 confidence: medium

The note says that calling the spirit was an ancient custom, even at Roman funerals, and cites lines hailing holy manes and paternal ashes.

The passage notes an ancient custom of calling the spirit and cites lines addressing holy manes and paternal ashes.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 25487-25616 confidence: medium

The note compares a passage on Gabriel’s descent with Virgil’s Hermes, describing winged flight, golden pinions, and a wand that draws ghosts from graves and drives them from Stygian waves.

Gabriel and Hermes are described as flying through the sky, and Hermes’ wand is linked with ghosts, graves, and Stygian waters.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 25487-25616 confidence: medium

The note compares a descent passage with Milton’s Gabriel and Virgil’s Hermes: Gabriel flies through the sky and appears winged; Hermes binds golden pinions to his feet, flies, and carries a wand that affects ghosts from graves and Stygian waves.

Hermes’ wand is described as drawing ghosts from hollow graves and driving them from Stygian waves.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 25618-25679 confidence: high

The note says Achilles' ferocious treatment of Hector's corpse reflects a heroic-age duty of retributive vengeance and a belief that the soul's welfare after death depends on the body's fate.

The passage states that denial of rites affects the soul's admission to favored regions of the lower world and leaves it wandering by the infernal river.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 25618-25679 confidence: high

The note says denial of rites essential to the soul's admission into favored regions of the lower world punished the dead as a wanderer on the dreary shores of the infernal river.

The passage says rites are essential to the soul's admission into favored regions of the lower world and that denial leaves the soul wandering by the infernal river.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 25618-25679 confidence: high

The ghost of Patroclus complains to Achilles of a postponement of obsequies; refusal of rites to Hector's remains is said to satisfy revenge, and Achilles asks Patroclus' pardon before yielding Hector's body to Priam.

The ghost of Patroclus complains to Achilles about postponement of his obsequies, showing the importance of burial rites for the dead.
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The Iliad THE SEVENTH BATTLE, FOR THE BODY OF PATROCLUS.THE ACTS OF MENELAUS. / BOOK XVIII. / ARGUMENT. / THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN.; lines 17834-17979 confidence: medium

Achilles recalls promising Menoetius that he would restore Patroclus, says Jove cuts short human plans, and says one fate will strike himself and Patroclus before he follows on the darksome way.

Achilles says one fate will strike both himself and Patroclus and that he will swiftly pursue Patroclus on the darksome way.
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The Iliad THE SINGLE COMBAT OF HECTOR AND AJAX. / BOOK VIII. / ARGUMENT. / THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS.; lines 8694-8829 confidence: high

Pallas says Jove prevents Hector's fall, complains that he forgot her aid to his favorite son pressed by Eurystheus, recalls Pluto's gates, the triple dog, Styx, and hell, says Jove favors Thetis' son, and urges Juno to launch the chariot while she arms.

Pallas recalls Jove's favorite son going to Pluto's gates, crossing Styx, and confronting the triple dog.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER. / VOL, I. D; lines 2947-3063 confidence: medium

Frazer notes a chasm at Hermion believed to communicate with the infernal regions, links it with Heracles dragging up Cerberus, and says local tradition may imply Pluto dragged Persephone down through the same chasm.

Frazer's note says Hermion had a chasm believed to communicate with the infernal regions and suggests it may underlie the local report about Pluto's carrying off of Persephone.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER. / VOL, I. D; lines 3065-3156 confidence: medium

"Zeus ordered Pluto to send up the Maid" and "Pluto gave her a seed of a pomegranate to eat, in order that she might not tarry long with her mother."

Pluto gives the Maid a pomegranate seed so that she will not tarry long with her mother; the note compares this to food eaten in the world of the dead preventing return.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1426-1563 confidence: high

Hercules’ labors include carrying off Cerberus from the nether world.

Hercules carries off Cerberus from the nether world.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1426-1563 confidence: high

Castor and Pollux fight Idas and Lynceus, are elevated to the gods, and alternate between the upper and lower worlds.

Castor and Pollux are elevated to the gods and alternate between the upper and lower worlds.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1699-1850 confidence: high

Ulysses’ adventures continue with the descent to the nether world, the Sirens, Scylla and Charybdis, the oxen of the Sun, shipwreck, Charybdis, Calypso, a raft, Alcinous and the Phaeacians, return home, suitors of Penelope, and slaughter of the suitors.

Ulysses’ adventures explicitly include the descent to the nether world.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1699-1850 confidence: high

After many wanderings Menelaus reaches Egypt, recovers Helen from Proteus, returns to Sparta after eight years, and when dying is received with Helen into the Elysian fields.

Menelaus and Helen are received into the Elysian fields; Circe transports Telegonus, Penelope, and Ulysses’ body to the Islands of the Blest.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 2340-2459 confidence: high

Eurydice, Orpheus's wife, died after being bitten by a snake.

Orpheus goes down to Hades wishing to bring back Eurydice after her death.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL I. R / VOL. I, T / VOL. I, U / VOL. I. Y; lines 11689-11815 confidence: high

A note says Dionysus went down to hell at Lerna to fetch Semele through the bottomless Alcyonian Lake, asked Prosymnus the way, and after returning paid the promised reward to the dead guide at his grave using a shaped fig-wood branch.

A note says Dionysus descends to hell at Lerna through the Alcyonian Lake to fetch Semele, his mother, and returns.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL I. R / VOL. I, T / VOL. I, U / VOL. I. Y; lines 11817-11939 confidence: high

“having brought up his mother from Hades and named her Thyone, he ascended up with her to heaven.”

Dionysus brings his mother from Hades, gives her a new name, and ascends with her to heaven.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL I. R / VOL. I, T / VOL. I, U / VOL. I. Y; lines 11817-11939 confidence: high

“afterwards he was, along with Harmonia, turned into a serpent and sent away by Zeus to the Elysian Fields.”

Cadmus and Harmonia are turned into serpents and sent by Zeus to the Elysian Fields.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. H / VOL. 1. K / VOL. I. M / VOL. 1, N; lines 6961-7104 confidence: high

A note attributes to Pherecydes a variant in which Zeus commands Hermes to steal Alcmene's body from her coffin, substitute a stone, and carry her to the Islands of the Blest, where she marries Rhadamanthys; the stone is set up in a Theban sacred grove, and Pausanias is cited on the absence of Alcmene's tomb because she had been turned to stone.

The note reports Zeus commanding Hermes to steal Alcmene's body, substitute a stone, and carry her to the Islands of the Blest, where she marries Rhadamanthys.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. 1. K / VOL. I. M / VOL. 1, N / VOL, I. Q; lines 8688-8792 confidence: high

Hercules comes to Taenarum in Laconia, where the mouth of the descent to Hades is located, and descends through it.

Hercules descends through the mouth of Hades at Taenarum, encounters souls and phantoms, and reaches the gates of Hades.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. 1. K / VOL. I. M / VOL. 1, N / VOL, I. Q; lines 8688-8792 confidence: high

When the souls in Hades see Hercules, they flee except Meleager and the Gorgon Medusa; Hercules draws his sword against Medusa as if she were alive, and Hermes tells him she is an empty phantom.

Hercules draws his sword at Medusa as if she were alive, and Hermes explains that she is an empty phantom.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, U / VOL. I. Y / VOL. I. Z / VOL. I. AA; lines 13107-13225 confidence: high

The note says Amphiaraus was believed swallowed alive with chariot and horses, descended to the nether world, was deified, had an oracle, and disappeared where the ground split by a thunderbolt.

Amphiaraus is described as swallowed alive with his chariot and horses and descending to the nether world.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I. M / VOL. 1, N / VOL, I. Q / VOL I. R; lines 9383-9505 confidence: medium

A note says Hercules went down to hell to fetch Cerberus, met Meleager's ghost, and proposed to marry Deianira; it cites Bacchylides, Pindaric scholia, and Diodorus for related material.

A note says Hercules descends to hell for Cerberus, meets Meleager's ghost, and proposes to marry Deianira.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1950-2039 confidence: medium

Proteus says Menelaus will not die in Argos; the gods will take him to the Elysian plain at the ends of the world, where fair-haired Rhadamanthus reigns.

Menelaus will not die in Argos but will be taken by the gods to the Elysian plain at the ends of the world, where life is easier and Rhadamanthus reigns.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1950-2039 confidence: medium

Proteus says Menelaus will not die in Argos but will be taken to the Elysian plain at the ends of the world, where Rhadamanthus reigns and life is easy; this is because Menelaus married Helen and is Jove's son-in-law.

Menelaus is to be taken by the gods to the Elysian plain at the ends of the world, a pleasant realm ruled by Rhadamanthus.
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The Odyssey BOOK VIII / BOOK IX / BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE.; lines 4680-4781 confidence: high

Circe says there is another journey before sailing homeward: Ulysses must go to Hades and Proserpine to consult the ghost of Teiresias, whose understanding remains in death.

Circe says Ulysses must take another journey before sailing homeward, specifically to Hades and Proserpine, and later Ulysses tells the men they must go there instead of directly home.
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The Odyssey BOOK VIII / BOOK IX / BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE.; lines 4680-4781 confidence: high

Circe says no guide is needed; the North Wind will carry the ship across Oceanus to Proserpine's shore, groves, the rivers Pyriphlegethon, Cocytus, Styx, Acheron, and a rock near the river meeting.

Circe gives a route over Oceanus to Proserpine's shore and identifies groves, rivers, a rock, and the dark abode of Hades.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4783-4874 confidence: high

At sunset the ship reaches the deep waters of Oceanus and the Cimmerian land, described as misty, dark, sunless, and night-like; the group goes to the place Circe had described.

Ulysses sails beyond the ordinary sea to Oceanus and the sunless Cimmerian region, where ghosts from Erebus appear and Teiresias describes him as having left daylight to visit the dead.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4783-4874 confidence: high

At sunset the ship reaches Oceanus and the land and city of the Cimmerians, a place of mist, darkness, and unpierced by sunlight; the crew beaches the ship and follows Oceanus to Circe's indicated place.

Ulysses travels from the living world to a dark place associated with the dead, and Teiresias describes him as having left the light of day to visit the dead.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4783-4874 confidence: medium

At sunset the ship reaches Oceanus and the land and city of the Cimmerians, a place of mist, darkness, and unpierced by sunlight; the crew beaches the ship and follows Oceanus to Circe's indicated place.

The voyagers sail to Oceanus and the Cimmerian land, a place of mist, darkness, and no sunlight, before summoning the dead.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4876-4967 confidence: high

Teiresias returns to the house of Hades; Odysseus’s mother tastes the blood, recognizes him, speaks fondly, asks how he came alive to the abode of darkness, and says Oceanus and terrible waters lie between the living and dead and require a ship to cross.

Odysseus, while alive, is in the abode of darkness and says he came to consult the ghost of the Theban prophet Teiresias for knowledge.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4876-4967 confidence: high

Teiresias returns to the house of Hades; Odysseus’s mother tastes the blood, recognizes him, speaks fondly, asks how he came alive to the abode of darkness, and says Oceanus and terrible waters lie between the living and dead and require a ship to cross.

Odysseus’s mother says great and terrible waters and Oceanus stand between the living and the dead, and that a ship is needed to cross.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4876-4967 confidence: high

Teiresias returns to the house of Hades after speaking his prophecies; Odysseus remains until his mother tastes the blood, recognizes him, and speaks fondly.

Odysseus is alive in the abode of darkness, consults Teiresias, and speaks with his mother's ghost in Hades.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4876-4967 confidence: high

The mother asks how Odysseus came alive to the abode of darkness and says terrible waters and Oceanus separate the living from these places, which require a ship to cross.

The mother states that great waters and Oceanus stand between the living and the abode of the dead, requiring a ship to cross.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4969-5068 confidence: high

A dead female speaker addresses the narrator as her son, explains that bodies perish by consuming fire after life leaves and the soul flits away like a dream, then tells him to return to daylight and remember these things for his wife.

The narrator is in contact with the dead, is told to return to daylight, and questions ghosts who gather around blood in the underworld setting.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 5070-5169 confidence: high

After Proserpine dismisses female ghosts, Agamemnon's ghost approaches with those who died with him; after tasting blood he recognizes Ulysses and tries to embrace him without strength or substance.

Ulysses recounts an encounter with Agamemnon's ghost after Proserpine dismisses other ghosts; the ghost tastes blood, recognizes him, and converses with him.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 5070-5169 confidence: high

Ulysses agrees to continue and introduces a sadder tale of comrades who died on their return through the treachery of a wicked woman.

Ulysses narrates a scene among ghosts where Agamemnon appears after Proserpine dismisses female ghosts.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 5070-5169 confidence: high

Agamemnon tastes blood, recognizes Ulysses, weeps, and reaches to embrace him, but has no strength or substance; Ulysses asks whether he died by storm at sea or enemies on land.

Agamemnon's ghost recognizes Ulysses only after tasting blood.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 5171-5269 confidence: high

As Ulysses and Agamemnon weep and talk, the ghost of Achilles comes with Patroclus, Antilochus, and Ajax and asks why Ulysses ventures to the house of Hades among the dead.

Ulysses is described as venturing down to the house of Hades and encountering multiple dead figures and underworld scenes.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 5171-5269 confidence: high

Ulysses tells Achilles that he came to consult Teiresias for advice about returning home to Ithaca, after Achilles remarks that Ulysses has ventured down to the house of Hades among the dead.

Ulysses is alive among ghosts in Hades and says he came to consult Teiresias about returning home.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 5171-5269 confidence: high

Ulysses sees Minos son of Jove holding a golden sceptre and sitting in judgement on the dead, with ghosts gathered around to learn his sentences.

Minos sits in Hades with a golden sceptre, judging the dead while ghosts gather to hear his sentences.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 5171-5269 confidence: medium

Ulysses sees huge Orion in an asphodel meadow driving ghosts of wild beasts he had killed, holding an unbreakable bronze club.

Orion, a hunter, is seen in the underworld driving ghostly beasts he killed, with a club in hand.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 5271-5317 confidence: high

Tantalus stands in water up to his chin but cannot drink because it vanishes; fruit trees above him pull away when he reaches.

The passage presents Ulysses moving through an underworld setting and seeing named dead or phantom figures, punishments, ghosts, Hades, and the route back by Oceanus.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 5271-5317 confidence: high

Hercules is seen as a phantom, while the narration says he feasts with the immortal gods and has Hebe as wife.

The passage is set in Hades among ghosts and famous dead figures, and ends with Ulysses departing by ship on Oceanus.
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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 confidence: high

After clearing Oceanus, the crew reaches the Aeaean island, draws the ship onto the sands, and sleeps on shore until daybreak.

Circe explicitly says the voyagers went down alive to the house of Hades and returned, and the passage begins after their departure from Oceanus.
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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 confidence: high

After clearing Oceanus, the voyagers reach Aeaea, draw the ship onto the sands, sleep on shore, and wait for dawn.

Circe explicitly says the group went down alive to Hades and returned, and the passage opens after their departure from Oceanus toward Aeaea.
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The Odyssey BOOK XVII / BOOK XVIII / BOOK XIX / BOOK XX; lines 8864-8959 confidence: medium

Penelope wakes weeping and prays to Diana, daughter of Jove, to slay her with an arrow or let a whirlwind carry her through darkness to the mouths of overflowing Oceanus.

Penelope asks Diana to slay her or have a whirlwind carry her through darkness to Oceanus, and later says she would go beneath the sad earth while looking toward Ulysses.
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The Odyssey BOOK XVII / BOOK XVIII / BOOK XIX / BOOK XX; lines 8864-8959 confidence: medium

Penelope recounts that the daughters of Pandareus were orphaned when the gods killed their parents; Venus fed them, Juno and Diana gave them gifts, Minerva endowed them with accomplishments, and storm winds carried them away to become handmaids to the dread Erinyes.

In Penelope’s inset narrative, the daughters of Pandareus are carried by storm winds and become handmaids to the dread Erinyes.
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The Odyssey BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10298-10348 confidence: high

Ulysses sails to the chill house of Hades to consult Teiresias and sees dead comrades and his mother; he also recounts the Sirens, wandering rocks, Charybdis, and Scylla.

Ulysses says he sailed to the chill house of Hades to consult the ghost of the Theban prophet Teiresias and saw dead comrades and his mother.
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The Odyssey BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10298-10348 confidence: high

He tells of Circe and of sailing to the chill house of Hades to consult the ghost of the Theban prophet Teiresias, where he sees old comrades and his mother.

Ulysses reports sailing to the house of Hades to consult the ghost of Teiresias and seeing dead comrades and his mother.
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The Odyssey BOOK XXI / BOOK XXII / BOOK XXIII / BOOK XXIV; lines 10351-10444 confidence: high

Mercury of Cyllene summons the suitors’ ghosts, holds the golden wand of sleep and waking, rouses the ghosts, and leads them while they whine like bats in a hollow cave toward the dark abode of death.

Mercury leads the suitors’ ghosts into death through Oceanus, Leucas, gates of the sun, the land of dreams, and the asphodel meadow.
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The Odyssey BOOK XXI / BOOK XXII / BOOK XXIII / BOOK XXIV; lines 10351-10444 confidence: medium

The ghosts pass Oceanus, rock Leucas, the gates of the sun, and the land of dreams, then reach the meadow of asphodel where souls and shadows dwell.

Named heroic ghosts gather in the meadow of asphodel, described as a dwelling place of souls and shadows.
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The Odyssey BOOK XXI / BOOK XXII / BOOK XXIII / BOOK XXIV; lines 10351-10444 confidence: high

Mercury summons the suitors’ ghosts, carries a golden wand linked with sleep and waking, and leads the whining ghosts down toward the abode of death; they are compared to bats squealing in a hollow cave.

Mercury leads the suitors’ ghosts through named liminal landmarks to the meadow of asphodel, where souls dwell.
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The Odyssey BOOK XXI / BOOK XXII / BOOK XXIII / BOOK XXIV; lines 10446-10532 confidence: medium

Agamemnon speaks to Amphimedon in Hades, asks why the young men have come under the ground, and recalls visiting with Menelaus to persuade Ulysses to go to Troy.

The passage places the ghosts of Agamemnon, Amphimedon, and the dead suitors in Hades under the earth, where the cause of death is narrated.
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The Odyssey BOOK XXI / BOOK XXII / BOOK XXIII / BOOK XXIV; lines 10446-10532 confidence: medium

In the underworld, a speaker addresses Amphimedon and asks why many fine young men have come beneath the ground, then recalls visiting with Menelaus to persuade Ulysses to join the war against Troy.

The conversation takes place in Hades, beneath the earth, among ghosts who discuss deaths and funerary treatment.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19856-19996 confidence: low

The person must define the idea of good by reason and answer objections by absolute truth; otherwise he apprehends only a shadow by opinion, dreams and slumbers in life, and reaches the world below.

The person without knowledge of the good is described as living in dream and slumber, failing to awaken, and then arriving at the world below for final quietus.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 20154-20256 confidence: medium

After leaving successors, the rulers depart to the Islands of the Blest; the city gives public memorials and sacrifices and honors them as demigods if the Pythian oracle consents, otherwise as blessed and divine.

Departed rulers dwell in the Islands of the Blest and receive public memorials, sacrifices, and possible demigod honors.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 20154-20256 confidence: medium

After raising successors, the rulers 'will depart to the Islands of the Blest and dwell there.'

After raising successors, the rulers depart to the Islands of the Blest, and the city honors them with memorials and sacrifices as demigods if the oracle consents, otherwise as blessed and divine.
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The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24305-24376 confidence: high

Er's soul journeys with a company to a place with two earth openings and two heavenly openings; judges direct the just upward/right and the unjust downward/left, with sentences and deed-symbols attached.

The other world includes a journeying soul, paired openings of earth and heaven, paths upward and downward, returning souls, and long journeys above and below.
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The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24305-24376 confidence: high

Er son of Armenius, a Pamphylian, is introduced as a hero who was slain in battle.

Er is slain, remains undecayed, returns to life, and reports what he saw in the other world.
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The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24305-24376 confidence: high

Er reports that his soul left the body and journeyed with a great company to a mysterious place.

Er's soul travels to a place with paired openings in earth and heaven, with distinct upward and downward routes for souls.
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The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24378-24425 confidence: high

Spirits in a meadow tarry seven days; on the eighth they must journey, and after four days they see from above a bright rainbow-like line of light through heaven and earth.

The spirits move from a meadow through a sequence of days to a cosmic region containing the line of light, belt of heaven, and spindle.
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The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24378-24425 confidence: medium

The spirits in the meadow tarry seven days; on the eighth day they must proceed on their journey.

The spirits journey from a meadow to a cosmic place where they behold the structure governing heavenly revolutions.
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The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24427-24481 confidence: high

Er and the spirits arrive, must go to Lachesis, and a prophet arranges them, takes lots and samples of lives from Lachesis, and mounts a high pulpit.

Er and the spirits arrive before Lachesis in a postmortem setting, and the later instruction refers to the world below.
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The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24427-24481 confidence: high

Er and the spirits arrive before Lachesis; a prophet arranges them, takes lots and samples of lives from Lachesis, mounts a high pulpit, and begins to speak.

The passage depicts souls in an after-death setting proceeding to Lachesis, receiving lots, and choosing among displayed lives for a new cycle.
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The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24483-24572 confidence: high

After choosing, souls go to Lachesis, receive their chosen genius as guardian and fulfiller, are led through Clotho’s spindle, have their threads made irreversible by Atropos, and pass beneath Necessity’s throne.

The passage presents a sequence of otherworld stations: choosing lives, receiving guardians, passing through destiny figures, crossing a barren plain, drinking at a river, and moving toward rebirth.
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The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24483-24572 confidence: high

The souls march in heat to the barren plain of Forgetfulness and the river of Unmindfulness, drink and forget, then after a thunderstorm and earthquake are driven upward to birth; the messenger does not drink and awakens on a pyre.

The souls drink from a river whose water causes forgetfulness before being sent upward to birth.
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The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24483-24572 confidence: high

After all souls choose, Lachesis sends each chosen genius as guardian and fulfiller; the genius leads the soul to Clotho and Atropos, where destiny is ratified and made irreversible, and the souls pass beneath Necessity’s throne.

The report maps a post-mortem passage through choice, destiny, forgetfulness, rebirth, and the messenger’s return to his body.
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The Republic INTRODUCTION AND ANALYSIS. / THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I.; lines 8772-8893 confidence: medium

Cephalus says that near death a man fears “the tales of a world below” and “the punishment which is exacted there of deeds done here.”

Cephalus speaks of drawing nearer to another place and departing to the world below, while Pindar's Hope is called companion of the journey.
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The Republic INTRODUCTION AND ANALYSIS. / THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I.; lines 8772-8893 confidence: medium

“Hope... cherishes the soul of him who lives in justice and holiness, and is the nurse of his age and the companion of his journey.”

Cephalus speaks of departing to the world below, and the cited Pindar passage names hope as companion of the soul's journey.
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The Republic PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 11800-11967 confidence: medium

The speaker asks for lessons that "take away the fear of death" and says narrators should not revile but commend the world below for future warriors.

The passage cites and rejects descriptions of Hades, the world below, souls, ghosts, flitting shades, sapless shades, and souls passing beneath the earth.
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The Republic PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 11800-11967 confidence: medium

The dialogue says courageous people must learn lessons that remove fear of death and should not prefer defeat or slavery because the world below seems terrible.

The passage explicitly discusses the world below, Hades, ghosts under the earth, Cocytus, Styx, and poetic descriptions that make death frightening; these are to be rejected for warrior education.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1014-1098 confidence: medium

Adeimantus says justice is taught for rewards; Homer, Hesiod, and Orphic poets are cited for divine prosperity, afterlife feasting for virtuous heroes, and slough-and-sieve punishment for the wicked.

Virtuous heroes are pictured reclining at a garlanded festival and enjoying immortal drunkenness after death.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1543-1614 confidence: medium

The passage says religion is purified to banish fear of death and of poetic tales about the world below; it lists Achilles' saying about the dead, shadows, souls like smoke or bats, Cocytus, Styx, ghosts, sapless shades, and Tartarean names, and says such tales are not proper food for soldiers.

The passage gathers poetic images of the world below, Cocytus, Styx, ghosts, souls, and shades and says they should be removed because fear of death undermines courage.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1543-1614 confidence: 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.

The passage catalogs frightening images of the world below and says they must vanish because they are not proper food for soldiers.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 165-251 confidence: low

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.

The passage compares Plato to Dante or Bunyan as having a revelation of another life and says the State is supplemented by a revelation or vision of future or another life.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4013-4089 confidence: medium

When his time comes, the ruler departs in peace to the islands of the blest, is honored with sacrifices, and receives worship approved by the Pythian oracle.

The ruler departs in peace to the islands of the blest and is honored with sacrifices and worship approved by the Pythian oracle.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4013-4089 confidence: medium

When his time comes, he departs in peace to the islands of the blest, is honored with sacrifices, and receives worship approved by the Pythian oracle.

The ruler departs in peace to the islands of the blest and receives sacrifices and oracle-approved worship.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5706-5773 confidence: high

Er says his soul traveled with a great company to a place with two chasms near one another in the earth below and two corresponding chasms in heaven above.

Er’s soul travels to a postmortem place with chasms, judges, routes upward and downward, a meadow, and reports from souls.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5706-5773 confidence: high

Er says his soul traveled with a company to a place with two chasms in the earth and two corresponding chasms in heaven.

Er reports a postmortem landscape with chasms in earth and heaven, routes upward and downward, a meadow, and a thousand-year journey.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5775-5855 confidence: high

The souls resume their journey, see a bright rainbow-like line, and reach the column of light that binds the universe and is fastened to heaven.

The souls travel as pilgrims through a timed journey to a cosmic location where future lives are allotted and chosen.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5775-5855 confidence: high

On the eighth day the pilgrim souls resume their journey and after several days see a bright rainbow-like line of light.

The souls travel after death-like pilgrimage timing to a cosmic location where they see the structure of the universe and prepare for another mortal life.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5857-5941 confidence: high

After the souls have chosen, they go to Lachesis, who sends with each a genius or attendant to fulfill its lot.

The souls move through a mapped sequence: Lachesis, Clotho's spindle, Atropos, Necessity's throne, the plain and river of Forgetfulness, and onward to birth.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5857-5941 confidence: high

After the souls choose, Lachesis sends each a genius or attendant; they pass under Clotho’s hand and spindle, to Atropos, and beneath the throne of Necessity.

The souls move through a mapped sequence: Lachesis, Clotho’s spindle, Atropos, Necessity’s throne, the plain and river of Forgetfulness, and then birth.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6209-6282 confidence: high

The vision is attributed to Er, son of Armenius; Clement's identification of Er with Zoroaster is reported; comparison with Zend Avesta soul pilgrimages is allowed, but evidence for Zoroastrian borrowing is rejected.

The passage describes the vision of another world ascribed to Er, compares it with pilgrimages of the soul, and includes celestial viewing plus post-mortem settings.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6209-6282 confidence: high

The vision of another world is ascribed to Er, son of Armenius; Clement of Alexandria is said to have identified him with Zoroaster.

The passage names a vision of another world ascribed to Er and compares it with pilgrimages of the soul; it also mentions the meadow and postmortem retribution.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6284-6350 confidence: high

The passage mentions a thousand-year pilgrimage, Ardiaeus having lived a thousand years before, Er’s twelfth-day return to life, seven days in a meadow, and four days to a column of light.

The passage lists staged afterlife geography and timing: a thousand-year pilgrimage, meadow, column of light, waters of Forgetfulness, and movement toward rebirth.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6284-6350 confidence: high

The narrative includes a thousand-year pilgrimage, Ardiaeus, Er coming to life on the twelfth day, seven days in a meadow, four days to a column of light, a twentieth lot, souls blaming others, waters of Forgetfulness, Er not drinking, Odysseus desiring rest, Er's return to the body, and other souls shooting like stars to birth.

The passage describes a thousand-year pilgrimage, a meadow, a column of light, waters of Forgetfulness, souls going to birth, and Er returning to the body after apparent death.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 668-755 confidence: medium

Cephalus says that when one is old, belief in the world below grows, and justice, freedom from poverty-driven injustice, and not deceiving anyone are great blessings.

Cephalus says belief in the world below grows in old age, and the analysis says this prepares for a concluding mythus of the world below.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 668-755 confidence: medium

Cephalus says that in old age belief in the world below grows, and that having acted justly, avoided compelled injustice through poverty, and not deceived anyone are great blessings.

Cephalus says belief in the world below grows in old age, and the analysis notes that this prepares for the later mythus of the world below.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7708-7783 confidence: medium

The quoted Swift passage describes Homer and Aristotle appearing, a nameless ghost speaking, and commentators in the lower world keeping distant from their principals due to shame and guilt over misrepresentation.

The Swift quotation presents Homer and Aristotle in an otherworldly context and includes a ghost speaking about conditions in the lower world.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7785-7872 confidence: medium

“the knowledge which in the vision of Er is supposed to be gained by the pilgrims from their experience of evil.”

The passage says Plato teaches education through life and renewed education in another life, and it links this to the Vision of Er pilgrims gaining knowledge from evil.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7785-7872 confidence: 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.

The passage alludes to the vision of Er, where pilgrims are supposed to gain knowledge through experience of evil.
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The Republic THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 10549-10633 confidence: high

Musaeus and his son are said to take the just into the world below, where saints feast on couches, drunk and garlanded; some add survival of posterity to the third and fourth generation.

Musaeus and his son are said to take the just down into the world below, where they feast on couches, drunk and garlanded.
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The Republic THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 10549-10633 confidence: high

The wicked are described as buried in a slough in Hades, made to carry water in a sieve, and subjected to infamy and punishments while living.

The wicked are described as buried in a slough in Hades and made to carry water in a sieve.
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The Republic THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 10549-10633 confidence: medium

Musaeus and his son are said to take the just into the world below, where saints lie on couches at a feast, drunk and crowned with garlands.

The just are taken down into the world below for an everlasting feast, while the wicked are placed in Hades with punitive tasks.
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The Republic THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 10635-10722 confidence: medium

Books attributed to Musaeus and Orpheus are used for rituals persuading people and cities that sacrifices and amusements can make expiations and atonements for the living and dead; these mysteries redeem from pains of hell.

Rites called mysteries are said to serve the living and dead, redeem people from the pains of hell, and answer fear of suffering in the world below.
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islamic

The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1726-1776 confidence: high

Others believed in resurrection and tied a camel by a sepulchre, leaving it to perish and accompany the dead to the other world so the deceased would not go on foot at the resurrection.

A camel is tied beside the sepulchre to perish and accompany the dead person to the other world, so the person need not go on foot at the resurrection.
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1726-1776 confidence: high

Some pagan Arabs deny creation and resurrection, while others believe both; among the latter, some tie a camel at a sepulchre without food or drink to die and accompany the deceased to the other world, avoiding walking at resurrection.

A camel is tied at the grave to die and accompany the deceased to the other world, so the deceased will not go on foot at resurrection.
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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 confidence: medium

Believers who do good works are promised gardens watered by rivers, fruit for sustenance, wives subject to no impurity, and eternal continuance there.

Believers who do good works are promised gardens watered by rivers, fruit, pure wives, and eternal continuance.
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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 9774-9860 confidence: medium

A note says martyr souls are in the crops of green birds that fly wherever they please in paradise and feed on its fruits.

The note describes martyr souls inhabiting green birds that fly freely and feed in paradise.
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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 9774-9860 confidence: medium

Jallalo'ddin is cited as saying that martyrs' souls are in the crops of green birds, free to fly in paradise and feed on its fruits.

A note states that martyrs' souls dwell in green birds with freedom to fly in paradise and feed on its fruits.
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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 confidence: medium

Those who believe and do right will enter gardens watered by rivers, remain forever, enjoy wives free from impurity, and be led into perpetual shade.

The righteous are promised eternal gardens watered by rivers, purified wives, and perpetual shade.
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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 confidence: medium

Believers who do right are brought into gardens watered by rivers forever, with wives free from impurity and perpetual shades.

Righteous believers are brought into gardens watered by rivers, remain forever, and receive pure wives and perpetual shade.
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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 confidence: medium

"whoso separateth himself from the apostle... we... will cast him to be burned in hell"; the journey there is called unhappy.

The passage presents hell as an unhappy destination or receptacle and gardens with rivers or paradise as destinations for believing doers of good.
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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 confidence: high

Whoever separates from the apostle after true direction and follows another way than true believers will be cast “to be burned in hell,” an unhappy journey.

The passage speaks of an unhappy journey to hell, hell with no refuge, and gardens through which rivers flow for believers.
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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 confidence: medium

Those who believe not and act unjustly are not forgiven and are directed only to 'the way of hell,' where they remain forever.

The text contrasts the way of hell with guidance in the right way, and Sale's note glosses the right way as Islam in this world and the way to paradise in the next.
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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 confidence: medium

Some faces on the day are cast down, labouring and toiling; they are cast into scorching fire, drink from a boiling fountain, and have only dry thorns and thistles that do not satisfy hunger.

The passage contrasts scorching fire, boiling drink, and thorny food with a lofty garden, running fountain, and prepared furnishings.
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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 confidence: medium

Some countenances are cast down, labouring and toiling; they are cast into scorching fire, given drink from a boiling fountain, and fed dry thorns and thistles that do not satisfy hunger.

The passage contrasts cast-down sufferers in fire with boiling drink and thorn food against joyful people in a lofty garden with running water and furnishings.
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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 38412-38514 confidence: medium

The soul at rest is addressed: it is told to return to the Lord, well pleased and pleasing, to enter among God's servants, and to enter paradise.

The soul at rest is instructed to return to the Lord and enter among God's servants and into paradise.
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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 14804-14902 confidence: medium

Note f, citing Jallalo'ddin, says an infidel’s works after the grave appear as an ugly, foul, speaking form that identifies itself as his evil works, rides upon him, and makes him carry it as a burden; the note includes a cross-reference to Milton’s Paradise Lost.

A note says evil works appear to an infidel after the grave as a hideous figure, identify themselves, ride upon him, and make him carry them as burdens.
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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 confidence: medium

God is supreme over his servants and sends guardian angels to watch over them until death overtakes one, when messengers cause him to die and do not neglect commands.

Guardian angels watch over people until messengers cause death, followed by return to God for judgment.
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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 15886-15961 confidence: high

Those who believe and do right are companions of paradise and remain there forever; no soul is loaded beyond its ability.

The passage contrasts companions or inhabitants of paradise with inhabitants of hell fire and includes speech between the two realms.
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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 15886-15961 confidence: high

“the gates of heaven shall not be opened unto them ... until a camel pass through the eye of a needle”; their couch and coverings are fire.

The passage includes hell fire, paradise, gates of heaven, and a note about souls ascending to heaven but being cast down under the seventh earth.
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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 15886-15961 confidence: high

Believers who do right are companions of paradise forever; grudges are removed, rivers run at their feet, and paradise is proclaimed their inherited reward.

Paradise is marked by removal of grudges, sincere amity according to the note, and rivers running at the feet of its inhabitants.
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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 15964-16056 confidence: high

A veil stands between the blessed and the damned; men on Al Arf know people by marks, greet the inhabitants of paradise, desire entry, and pray not to be placed with the ungodly when looking toward hell.

The passage describes a veil or Al Arf between the blessed and the damned, with figures on the boundary recognizing the judged by marks.
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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 15964-16056 confidence: high

A veil stands between the blessed and damned; men on Al Arf recognize people by marks, greet paradise, desire entry, and ask not to be placed with the ungodly when looking toward hell.

The passage describes a veil and Al Arf between paradise and hell, with figures recognizing the blessed and damned by marks and speaking across the boundary.
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The Koran (Al-Qur'an) CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17547-17622 confidence: low

The passage is generally understood by commentators of angels at Bedr slaying infidels with iron maces emitting flames; some also connect it with examination in the sepulchre after death.

A commentary says some imagine the words hint at examination of the sepulchre after death, believed to be terrible for unbelievers.
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The Koran (Al-Qur'an) CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17547-17622 confidence: medium

Commentary says angels at Bedr are generally understood to have slain infidels with iron maces emitting flames of fire; another view links the words to the postmortem examination of the sepulchre.

A note says some imagine the words hint at the examination of the sepulchre after death, believed to be very terrible to unbelievers.
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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 19918-20001 confidence: high

Moses is sent with signs and manifest power to Pharaoh and his princes; they follow Pharaoh’s command, and Pharaoh leads them into hell fire on the day of resurrection while a curse follows them.

Pharaoh’s command is followed in life, and on the day of resurrection he precedes and leads his people into hell fire.
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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 confidence: medium

Those who obey their Lord receive an excellent reward; those who do not obey could not ransom themselves with the whole earth and face a terrible account and hell.

The passage presents hell as the abode of the disobedient and eternal gardens entered by the righteous, with gates and angelic greetings.
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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 21590-21683 confidence: high

"it hath seven gates; unto every gate a distinct company of them shall be assigned."

Punishment is organized as seven gates, each assigned to a distinct company.
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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 21590-21683 confidence: high

Those who fear God dwell in gardens amid fountains; angels tell them to enter in peace and security; grudges are removed; they sit as brethren on couches and are not cast out.

Those who fear God enter gardens with fountains, peace, security, removal of grudges, fraternal seating, and permanent dwelling.
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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 21590-21683 confidence: high

The passage describes seven gates with assigned companies; those who fear God dwell in gardens amid fountains, are welcomed by angels in peace and security, have grudges removed, sit as brethren on couches, and are not cast out.

The passage places groups at seven gates and contrasts this with those who fear God dwelling securely in gardens amid fountains.
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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 confidence: high

The enemies of God are gathered together to hell fire and march in distinct bands until they arrive there.

The enemies of God are gathered to hell fire and march in distinct bands before testimony is given against them.
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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 confidence: medium

Enemies of God are gathered to hell fire in bands; upon arrival, ears, eyes, and skins bear witness, and the skins say God caused them to speak.

Enemies of God are gathered to hell fire and march in distinct bands.
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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 33035-33129 confidence: medium

“O my servants, there shall no fear come on you this day... who have believed... enter ye into paradise, ye and your wives, with great joy.”

Paradise and hell are presented as distinct enduring afterlife states, one joyful and abundant, the other tormenting and despairing.
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The Koran (Al-Qur'an) CHAPTER XLIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33210-33306 confidence: high

The pious are lodged securely among gardens and fountains, clothed in silk and satin, seated facing one another, espoused to fair large-eyed damsels, given fruits, spared death after the first death, and delivered from hell's pains.

The pious are placed in a secure setting of gardens and fountains, clothed richly, supplied with fruit, paired with spouses, spared further death, and delivered from hell.
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The Koran (Al-Qur'an) CHAPTER XLIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33210-33306 confidence: high

The pious are lodged securely among gardens and fountains, clothed in fine silk and satin, seated facing one another, espoused to fair damsels, given fruits, spared death after the first death, and delivered from hell.

The pious receive secure garden lodging, rich clothing, companionship, fruits, no death after the first death, and deliverance from hell.
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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 confidence: high

God will introduce believers who do good works into gardens beneath which rivers flow; unbelievers indulge pleasures, eat as beasts eat, and have hell fire as their abode.

Paradise is spatially described as gardens with rivers of water, milk, wine, and honey, fruits, and pardon, while hell is described with fire and boiling water.
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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 confidence: medium

Believers who do good works are introduced into gardens beneath which rivers flow; unbelievers indulge themselves and their abode is hell fire.

Paradise is described with gardens, flowing rivers, water, milk, wine, honey, fruits, and pardon; hell is described through fire and boiling water.
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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 21863-21948 confidence: medium

On the day of resurrection God covers unbelievers with shame; angels cause the unjust to die, reject their denial of evil, and the unjust are told to enter the gates of hell forever.

Angels take souls; the unjust enter gates of hell, while the righteous enter paradise and gardens with rivers.
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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 21863-21948 confidence: high

"on the day of resurrection he will cover them with shame"; angels tell the unjust to "enter the gates of hell."

Unjust unbelievers are commanded to enter the gates of hell, while the righteous enter paradise gardens with rivers beneath them.
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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 21863-21948 confidence: medium

"on the day of resurrection he will cover them with shame"; angels tell the unjust to "enter the gates of hell."

Angels cause both unjust persons and the righteous to die and announce their respective afterlife outcomes.
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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 confidence: medium

"blind in this life" is said to be "blind in the next" and to wander from salvation's path.

The passage states that blindness in this life continues in the next and is accompanied by wandering farther from the path of salvation.
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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 24146-24213 confidence: medium

All are said to approach near hell by established decree; afterward the pious are delivered and the ungodly remain there on their knees.

The passage states that all approach near hell before the pious are delivered; a note reports interpretations of passing by or through hell and of a narrow bridge laid over hell.
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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 24146-24213 confidence: medium

“There shall be none of you but shall approach near the same”; afterward the pious are delivered and the ungodly left there on their knees.

All are said to approach hell, the pious are delivered, and commentary interprets this as passing by or through hell or over a narrow bridge above it.
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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 confidence: high

The pious are assembled before the Merciful honourably, the wicked are driven into hell, and intercession is restricted to one who has received a covenant from the Merciful.

The pious are assembled honourably before the Merciful, while the wicked are driven into hell.
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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 25309-25406 confidence: medium

Those predestined for paradise are transported far from hell, do not hear its least sound, remain in desired felicity, are not troubled by the greatest terror, and are met by congratulating angels.

The rewarded are transported far from hell, do not hear it, remain in paradise-felicity, are not troubled by terror, and are met by angels.
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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 confidence: medium

When the tormented try to get out of hell, they are dragged back and told to taste the pain of burning.

The passage places the punished in hell and the righteous in gardens through which rivers flow.
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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 25815-25887 confidence: medium

Those who worship besides God lack proof and knowledge; unbelievers disdain rehearsed signs and are warned that the fire of hell is worse, with an unhappy journey to it.

Hellfire is threatened to unbelievers, and the passage calls the journey thither unhappy.
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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 25815-25887 confidence: medium

Worshippers besides God lack proof and knowledge; unbelievers disdain signs and are threatened with the fire of hell as an unhappy journey.

The passage threatens unbelievers with the fire of hell and calls the movement thither an unhappy journey.
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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 confidence: medium

On a certain day punishment will assail from above and below, and God will say to taste the reward of what was wrought.

Every soul is said to taste death and return to God, with paradise described for righteous believers and hell for unbelievers.
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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 confidence: high

The believer calls his people to follow him, says present life is temporary, and says good true believers enter paradise with abundant provision while evil is proportionately rewarded.

The believer contrasts temporary worldly life with the life to come, including paradise for good believers and hell fire for transgressors.
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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 confidence: medium

The believer warns of a day of calling, being turned from the tribunal and driven to hell; Joseph earlier came with signs, but the people doubted; those disputing God's signs have proud hearts sealed.

The passage describes people being driven to hell, good believers entering paradise, and a note explains discourse between inhabitants of paradise and hell.
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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 confidence: high

On the day when neither riches nor children avail except for one who comes to God with a sincere heart, paradise is brought near to the pious and hell appears plainly to those who erred.

The passage describes paradise being brought near to the pious and hell appearing plainly to those who erred, after stating that only a sincere heart avails before God.
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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 confidence: 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.

The note describes a river in paradise whose water is drunk by the blessed before admission into paradise and whose drinkers never thirst.
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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 confidence: medium

Footnote z explains al Cawthar as abundance of good, possibly wisdom, prophecy, the Koran, intercession, children, or followers, and says it is generally expounded as a river in paradise feeding Mohammed's pond for the blessed before admission to paradise.

The note explains al Cawthar as a river in paradise whose water flows into Mohammed's pond, where the blessed drink before admission into paradise and never thirst.
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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 confidence: medium

Unbelievers face hell; when thrown in, they hear it bray and boil. Keepers ask whether a warner came, and the condemned admit rejecting the warning and confess their sins.

Hell is described as the destination of unbelievers, who are thrown in, encounter its sound and boiling fury, and are questioned by its keepers about warnings received.
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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 31729-31833 confidence: medium

Those who eschew idol worship and turn to God receive good tidings; those who hear God's word and follow the most excellent part are directed by God and are men of understanding; Mohammed is addressed regarding one destined for hell fire.

Condemned figures are destined for hell fire, while those who fear God are promised high apartments in paradise with rivers beneath.
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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 31729-31833 confidence: high

Those who lose their souls and families on the day of resurrection are manifest losers; over them are roofs of fire and under them floors of fire.

The day of resurrection is named, some are manifest losers and destined for hell fire, while those who fear the Lord are promised paradise apartments with rivers beneath.
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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 31729-31833 confidence: medium

Those who fear their Lord are promised high apartments in paradise, with other apartments built over them and rivers running beneath; this is called God's promise.

Those who fear their Lord are promised high apartments in paradise, additional apartments above them, and rivers running beneath.
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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 31955-32047 confidence: high

Unbelievers are driven in troops to hell; its gates open and its keepers ask whether apostles warned them of the day.

Unbelievers are driven in troops to hell with gates and keepers, while those who fear God are conducted in troops to paradise with open gates and guards.
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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 31955-32047 confidence: high

Unbelievers are driven to hell in troops; the gates open; keepers ask whether apostles came with signs and warnings; the unbelievers answer yes.

Unbelievers and God-fearers travel in troops to hell and paradise respectively, encounter opened gates and gate personnel, and are assigned permanent abodes.
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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 32049-32073 confidence: medium

A note refers to chapter 7 and chapter 11 and says the damned seem to attribute their ruin to God's decree of predestination.

The blessed are described as enjoying perfect security and abundance in paradise, contrasted with the damned in adjacent notes.
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The Koran (Al-Qur'an) ENTITLED, THE INEVITABLE; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35323-35422 confidence: high

On a certain day, true believers of both sexes have light running before them and on their right hands and receive good tidings of gardens through which rivers flow, where they remain forever.

The future scene includes believers’ guiding light, gardens with rivers, hypocrites seeking light, and a wall with a gate dividing mercy from torment.
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The Koran (Al-Qur'an) ENTITLED, THE INEVITABLE; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35323-35422 confidence: high

“On a certain day” true believers of both sexes have light running before them and on their right hands, and receive tidings of “gardens through which rivers flow.”

An eschatological day separates believers with light and gardens from hypocrites who are blocked by a high wall with a gate, with mercy inside and torment outside.
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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 confidence: medium

Hell is identified as what the wicked denied; they pass between it and hot boiling water.

The passage contrasts hell and boiling water for the wicked with two gardens, fountains, fruits, couches, and companions for the God-fearer.
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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 confidence: medium

Hell is identified as what the wicked deny, and they pass between it and hot boiling water.

The passage contrasts hell and boiling water for the wicked with two gardens, fountains, fruits, couches, and companions for the one who dreads the Lord's tribunal.
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The Koran (Al-Qur'an) ENTITLED, THE MOON; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35049-35102 confidence: medium

"Shall the reward of good works be any other good?"

The passage describes reward for good works and a paradisal setting of green gardens, fountains, fruits, companions, cushions, and carpets.
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The Koran (Al-Qur'an) ENTITLED, THE MOON; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35049-35102 confidence: medium

Notes interpret the gardens as paradises for men and genii or two gardens for each person, explain fruits as known and unknown kinds, and say the fruit may be reached easily.

The verses and notes describe reward for good works, gardens interpreted as paradises, flowing fountains, fruits, companions, and furnishings of delight.
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The Koran (Al-Qur'an) ENTITLED, THE RESURRECTION; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37506-37595 confidence: medium

“We have prepared for the unbelievers chains, and collars, and burning fire.”

The passage contrasts burning fire, chains, and collars with a richly described garden of couches, shade, fruit, silver vessels, fountains, attendants, and pure drink.
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The Koran (Al-Qur'an) ENTITLED, THE RESURRECTION; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37506-37595 confidence: medium

The just drink from a cup mixed with the water of Cafur; the note identifies Cafur as the name of a fountain in paradise or as camphire-like mixture imagery.

The rewarded just dwell in a garden setting with shade, fruits, couches, silk, vessels, attendants, fountains, and special drink.
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The Koran (Al-Qur'an) ENTITLED, THE RESURRECTION; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37597-37624 confidence: medium

A note says they shall not need the light of either in paradise; it adds that Zamharr may mean extreme cold, so some understand paradise as having no excess heat or cold, and cites Revel. xxi. 23.

The notes describe paradise as not needing light, possibly free from excess heat or cold, and containing ginger-tasting, gently flowing water.
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The Koran (Al-Qur'an) ENTITLED, THOSE WHO GIVE SHORT MEASURE OR WEIGHT; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXXIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38132-38188 confidence: high

The book given in the right hand leads to easy account and joy with family; the book given behind the back leads to invoking destruction and being burned in hell.

Different placements of the book correspond to different outcomes: easy account and joy for the right-hand recipient, destruction and hell-burning for the recipient behind the back.
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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 30978-31092 confidence: medium

Those who acted unjustly, their comrades, and their idols are gathered, directed to the way to hell, and set before God's tribunal to be called to account.

The passage contrasts the way to hell and punishment of the wicked with the gardens, provision, and fountain of paradise for sincere servants; a blessed person can look down and see a former friend in hell.
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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 30978-31092 confidence: medium

One blast of the trumpet is followed by resurrection; the raised identify the event as the day of judgment and the day distinguishing righteous and wicked.

The passage directs the unjust toward hell while describing the sincere servants' provision in paradise, and calls the day a distinction between righteous and wicked.
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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 confidence: high

The passage contrasts felicity with the tree of al Zakkum, described as issuing from the bottom of hell; the damned eat its fruit, compared to heads of devils, and drink filthy boiling water before returning into hell. Notes explain al Zakkum and mention that the comparison may also refer to serpents.

The damned eat from an infernal tree, drink filthy boiling water, and return into hell; the tree is designed as an occasion of dispute for the unjust.
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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 confidence: high

All return to God; God produces a creature and causes it to return; believers are rewarded and unbelievers drink boiling water and suffer punishment.

The passage contrasts hell fire and boiling water for unbelievers with gardens of pleasure and flowing rivers for believers.
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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 18935-19011 confidence: medium

Those who do right receive an excellent reward and addition, are not covered by blackness or shame, and remain forever in paradise.

The righteous become inhabitants of paradise forever, while evildoers become inhabitants of hell fire forever.
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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 34187-34273 confidence: medium

God commands unbelievers and offenders to be cast into grievous torment; a companion denies seducing the condemned; God says not to wrangle, that the sentence is unchanged, and that servants are not treated unjustly.

The condemned are cast into hell, while paradise is brought near to the pious who kept commandments.
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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 confidence: medium

“enter the same in peace: this is the day of eternity.” The passage also says they feared the Merciful in secret, came with a converted heart, and shall have what they desire with additional bliss.

The God-fearing are told to enter in peace on the day of eternity and receive whatever they desire with additional bliss.
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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 confidence: medium

A note interprets hell as asking whether more condemned remain or whether its capacity should be enlarged, and says commentators suppose hell will be filled at judgment.

The righteous enter peace and eternal bliss, while commentary describes hell for condemned persons at the day of judgment.
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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 confidence: medium

On the day of punishment, heaven shakes, mountains pass away, accusers of God's apostles are driven into hell fire, and are told that their recompense matches what they wrought.

The condemned are driven into hell fire, while the pious dwell in gardens with food, drink, family, spouses, and attendants; the pious remember fear concerning their state after death.
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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 confidence: high

On the day described, heaven shakes and reels, mountains walk and pass away, and woe is pronounced on those who accused God's apostles of imposture.

The deniers are thrust into hellfire, while the pious dwell amid gardens, pleasures, food, drink, companions, and family reunion.
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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 35105-35216 confidence: medium

People are separated into three classes: companions of the right hand, companions of the left hand, and those who have preceded others in faith; the right-hand group is happy and the left-hand group miserable.

The passage distinguishes three classes and gives detailed paradisal settings for the foremost faithful and for the companions of the right hand.
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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 35105-35216 confidence: medium

People are separated into three classes: companions of the right hand, companions of the left hand, and those who preceded others in faith.

Distinct classes are assigned different post-judgment statuses, with detailed paradisal settings for the foremost and the companions of the right hand.
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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 confidence: medium

The companions of the left hand dwell amid burning winds, scalding water, and black smoke, after enjoying worldly pleasures and persisting in wickedness.

The passage depicts contrasting afterlife destinations or conditions: burning winds, scalding or boiling water, black smoke, al Zakkum, hell fire, rest, mercy, peace, and a garden of delights.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXIX. / ENTITLED, THE INFALLIBLE; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36754-36875 confidence: medium

The person receiving his book in the right hand invites others to read it, says he expected his account, and is given pleasant life in a lofty garden with near fruits and food and drink.

The judged figures are directed toward contrasting post-judgment states: a lofty garden with food and drink, or hell with chains and corrupt food.
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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 37283-37399 confidence: medium

Every soul is pledged for what it has wrought except the companions of the right hand, who dwell in gardens and ask one another and the wicked what brought the wicked into hell.

The companions of the right hand in gardens ask the wicked what brought them into hell, and the wicked give a retrospective account of their conduct and denial of judgment.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXV. / ENTITLED, THE RESURRECTION; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37424-37503 confidence: medium

At a man's last agony, his soul comes up to his throat, and bystanders ask who can bring a charm to recover him.

The passage describes the soul reaching the throat, departure from the world, and the person being driven to the Lord.
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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 confidence: medium

Hell is an ambush and receptacle for transgressors, who remain for ages without refreshment except boiling water and corruption; their punishment is recompense, and everything is computed and written.

The passage contrasts hell for transgressors with a prepared place of bliss for the pious.
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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 confidence: medium

Hell is an ambush and receptacle for transgressors, who remain for ages and receive only boiling water and corruption; their punishment is linked to denial of account and signs.

The passage contrasts hell for transgressors with a place of bliss for the pious after the day of judgment.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXXIII. / ENTITLED, THOSE WHO GIVE SHORT MEASURE OR WEIGHT; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38045-38130 confidence: medium

The register of the wicked is in Sejjin, and Sejjin is described as “a book distinctly written.”

The passage contrasts Sejjin and hell for the wicked with Illiyyun, delights, wine, and Tasnim for the righteous.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXXIII. / ENTITLED, THOSE WHO GIVE SHORT MEASURE OR WEIGHT; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38045-38130 confidence: medium

The condemned are shut out from their Lord, sent into hell to be burned, and addressed by infernal guards who say this is what they denied.

The passage and notes contrast Sejjin, hell, Illiyyun, paradise, and Tasnim as destinations or settings associated with the wicked and the righteous.
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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 18279-18360 confidence: medium

“Hypocritical men and women” command evil, forbid justice, and withhold alms; God denounces them and unbelievers to “the fire of hell,” curse, and lasting torment.

The condemned are assigned hell as a dwelling or journey, while true believers are promised eternal gardens with rivers and perpetual dwellings.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLVIII. / ENTITLED, THE VICTORY; REVEALED AT MEDINA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33886-33983 confidence: medium

The blind, lame, and sick are not at fault if they do not go forth to war; whoever obeys God and his apostle is led into gardens beneath which rivers flow, while whoever turns back is chastised.

Those who obey God and his apostle are promised gardens beneath which rivers flow.
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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 26071-26174 confidence: medium

When death overtakes an unbeliever, he asks to return to life and do right; the request is refused, a bar remains until resurrection, and the trumpet is sounded.

The passage provides a sequence from death and a denied request to return, through an intervening bar until resurrection, the trumpet, and final evaluation and hell fire.
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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 26176-26233 confidence: medium

Sale's note explains barzakh as a partition or interstice and says it can refer to the place, time, or state of the dead, the interval between this world and the next or between death and resurrection, the grave, or an obstacle preventing return after death; it also compares the term to Greek Hades.

The note defines barzakh as a partition or interval between this world and the next, between death and resurrection, and as an obstacle to return after death.
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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 26176-26233 confidence: medium

Barzakh is explained as a partition or interstice; the note says Arabs use it in ways comparable to Greek Hades, including the place, duration, or state of the dead, and also as an interval between this world and the next or an obstacle to return after death.

Barzakh is described as a partition or interval between this world and the next, or between death and resurrection, and as an obstacle preventing return after death.
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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 confidence: medium

God may provide gardens with rivers and palaces; rejecters of the hour face burning fire that sees and roars, and the pious are promised an eternal garden.

The text contrasts burning fire for rejecters with an eternal garden, reward, retreat, and paradise for the pious.
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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 30754-30821 confidence: medium

The man says he should worship the creator, to whom all return; other gods cannot deliver him; he declares belief in the Lord.

The man professes belief, is stoned, and is told at death to enter paradise.
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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 30754-30821 confidence: medium

The man is stoned; as he dies he is told to enter paradise, and he says God has shown him mercy and honor.

The believing man is stoned and, as he dies, is told to enter paradise and says God has honored him.
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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 30894-30975 confidence: medium

The day is described as just recompense; paradise inhabitants and their wives rest in shade on couches, receive fruit and desires, and hear peace from a merciful Lord.

The passage places the righteous in paradise with joy, shade, couches, fruit, desires, and peace, while the wicked are sent to hell to burn.
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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 31587-31688 confidence: high

The pious are promised an excellent return: gardens of perpetual abode with open gates, fruits, drink, companions, and unfailing provision.

The passage contrasts gardens and provision for the pious with hell, fire, scalding water, and dispute among the damned for transgressors.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39628-39754 confidence: high

"Believers... their reward... their sentence"; "Blessed, their future happiness described"

Believers are assigned reward and sentence, the blessed have future happiness, and unbelievers or the damned receive collars and drink in the life to come.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39757-39845 confidence: low

Fountains of paradise are indexed.

Fountains of paradise are indexed.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39757-39845 confidence: low

A fountain of molten brass flows for Solomon, and fountains of paradise are listed.

The index lists fountains of paradise.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39848-39924 confidence: medium

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.

Hell torments and infidels drinking boiling water are indexed as eschatological punishments.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39848-39924 confidence: medium

Al Hwiyat and Al Hotama are each identified as names of apartments in hell.

Hell has named apartments, torments, and differentiated relation to unbelievers and believers; infidels drink boiling water and have a notion of a future state.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40156-40260 confidence: low

Paradise is indexed as described, situated, having fruits, and being the portion of the distressed; punishments and blessings of the next life are also indexed.

The index says Paradise is described, gives its situation and fruits, and associates it with the portion of the distressed.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40377-40474 confidence: medium

Tasnim is listed as a fountain in paradise, and Zenjebil is listed as a stream in paradise.

The index identifies Tasnim and Zenjebil as paradise waters and Al Zakkum as the tree of hell.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40377-40474 confidence: medium

"Al Zakkm, the tree of hell, 212, 336, &c."

The index names specific features of paradise, a fountain and a stream, and a specific tree of hell.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10353-10500 confidence: medium

The note describes Jerusalem and a journey through the seven heavens to God's throne on Borak with Gabriel in some traditions, while other early traditions regard it as vision or dream.

A note describes a night-journey to Jerusalem and through the seven heavens to the throne of God, with Borak and Gabriel in some traditions.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11219-11354 confidence: high

Deniers question becoming a new creation after being hidden in the earth; the angel of death causes death, and people are returned to their Lord.

The sura addresses denial of new creation after burial, the angel of death, return to the Lord, guilty supplication, hell, and eternal punishment.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 1143-1311 confidence: medium

God is to deal with a created man given riches and sons who opposes the signs, plots, turns away, calls the message magic and mortal speech, and is to be cast into Hell-fire.

The passage contrasts Hell-fire, where the wicked are cast, with gardens occupied by those of God's right hand.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11814-11950 confidence: medium

On resurrection day God questions associators about their gods; angels cause sinners to die, and sinners are told to enter the gates of Hell forever.

The passage gives contrasting postmortem outcomes: sinners enter the gates of Hell, while the God-fearing enter Gardens of Eden and Paradise, with angels involved at death or soul reception.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11814-11950 confidence: medium

On resurrection day God shames those who associated gods with Him; angels cause sinners to die, the sinners deny wrongdoing, and are told to enter the gates of Hell forever.

Angels take or receive souls; sinners are directed to Hell, while righteous persons are greeted with peace and enter Paradise/Gardens of Eden.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12899-13028 confidence: high

Moses is sent with signs and incontestable power to Pharaoh and his nobles; Pharaoh's commands are unrighteous; Pharaoh will head his people on the day of Resurrection and cause them to descend into the Fire.

The passage describes the day of Resurrection or latter day, mankind gathered, speech by divine leave, the miserable in Fire, and the blessed in the Garden.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12899-13028 confidence: high

Moses is sent with signs and incontestable power to Pharaoh and his nobles; Pharaoh's commands are unrighteous; Pharaoh will head his people on the day of Resurrection and cause them to descend into the Fire.

Pharaoh's behests are called unrighteous, and he is said to head his people on the day of Resurrection and cause them to descend into the Fire.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13162-13287 confidence: high

The proud rebellious one perishes and faces Hell, tainted water, death without death, grievous torment, and a likeness in which unbelievers’ works are like ashes scattered by storm wind.

The condemned figure faces Hell, tainted water, inability to swallow, death assailing without death, and grievous torment.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13162-13287 confidence: high

“gardens beneath which the rivers flow” and the greeting “Peace.”

Believers who do right are brought into gardens beneath which rivers flow and abide forever with the greeting of peace.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13842-13974 confidence: medium

Past peoples, beginning with Noah's people and later confederates, charged apostles with imposture, schemed against them, and were punished; infidels are assigned to fire.

Believers are prayed into the Gardens of Eden, while infidels and evildoers are associated with fire or hell.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13976-14113 confidence: medium

A believer addresses his people, offers guidance, contrasts passing present life with abiding afterlife, states recompense, promises paradise to righteous believers, rejects denial of God and associated gods, and warns that transgressors are inmates of fire.

The passage contrasts the present life with the life to come, describes entry into paradise, exposure to fire, and entry through the portals of Hell.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13976-14113 confidence: medium

The believing speaker addresses his people, offers right guidance, contrasts present life with the life to come, promises paradise for righteous believers, rejects denial of God and association of other gods, and says return is unto God while transgressors are inmates of the fire.

The speaker says return is unto God; the passage describes the life to come, paradise, exposure to fire, requests from Hell's inmates, and entrance through Hell's portals.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14660-14794 confidence: medium

God takes souls at death and during sleep, retaining those decreed for death and returning others until a fixed time as signs for reflection.

God takes souls at death and during sleep, retains some under a decree of death, and returns others until a fixed time.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14796-14940 confidence: high

Unbelievers are driven in troops toward Hell; when its gates open, its keepers ask whether apostles recited signs and warned them of the meeting of that day.

Unbelievers are driven in troops to Hell and the God-fearing in troops to Paradise, each arriving at opened gates and receiving entrance speeches.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14796-14940 confidence: high

Unbelievers are driven by troops toward Hell; its gates open; its keepers ask whether apostles recited the Lord's signs and warned of the meeting with him; the unbelievers answer yes and are told to enter Hell forever.

Unbelievers are driven by troops to Hell, while those who feared their Lord are driven by troops to Paradise; each destination has gates and keepers.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14796-14940 confidence: high

Unbelievers are driven by troops toward Hell; its gates open; its keepers ask whether apostles recited the Lord's signs and warned of the meeting with him; the unbelievers answer yes and are told to enter Hell forever.

Hell and Paradise each have gates opened for arriving groups, and keepers speak to those who arrive.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15076-15223 confidence: high

"Hell shall be round about the infidels" and punishment shall wrap them from above and beneath their feet; God will say, "Taste ye your own doings."

Every soul tastes death and returns to God; believers receive eternal gardens with palaces and rivers, while disbelievers are assigned Hell.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15076-15223 confidence: medium

Believing servants are told God's earth is vast and to worship God; every soul tastes death and returns; righteous believers receive gardens with palaces and rivers and abide forever.

Every soul tastes death and returns to God; righteous believers are lodged forever in gardens with palaces and rivers; the future mansion is called life indeed.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15351-15479 confidence: medium

An Arabic Koran is revealed so the prophet may warn the mother city and its surroundings of the Day of Gathering, when part will be in Paradise and part in the flame.

The passage contrasts paradise and flame and later places believers in the meadows of paradise with desired things before their Lord.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 1609-1839 confidence: medium

The desire for increasing riches occupies people until the grave; they will see hell-fire and be taken to task concerning pleasures.

Sura CII moves from desire for riches to the grave, seeing hell-fire, and being taken to task concerning pleasures.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16572-16682 confidence: high

Those who charge signs with falsehood and turn away in pride are inmates of the fire forever.

The passage describes inmates of the fire, barred gates, Hell's bedding, inmates of Paradise, rivers at their feet, and a dialogue between the two groups.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16572-16682 confidence: high

Every nation has an appointed time; apostles from among the children of Adam rehearse signs, with security for those who fear God and do good, and the Fire for proud rejecters of the signs.

The passage contrasts deniers who enter the Fire with believers who inherit Paradise, describes gates, fiery bedding, rivers, and dialogue between the two afterlife groups.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16684-16805 confidence: high

A partition and the wall called Al Araf stand between Paradise and Fire; men on it know people by tokens, greet Paradise, fear the Fire, and address those whose amassing and pride did not avail them.

The passage locates men on Al Araf between Paradise and Fire, recognizing others by tokens and addressing both groups.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16684-16805 confidence: high

A partition and wall called Al Araf stand between groups; men on it know all by tokens, greet the inmates of Paradise, long to enter, and pray not to be placed with the inmates of the Fire.

The passage presents a partition and wall called Al Araf between Paradise and the Fire, with figures recognizing people by tokens and addressing both realms.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17322-17443 confidence: high

Al Araf is described as a wall for those whose good and evil works are equal; the idea is called analogous to Purgatory and possibly derived from Talmudic discussions of the distance between Paradise and Hell, with Plato also cited.

Al Araf is described as a wall between Paradise and Gehenna for those whose good and evil works are equal, with inhabitants of Paradise and Hell distinguished by bodily signs.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17850-17975 confidence: medium

God takes souls at night, knows what people merit by day, awakens them until the set life-term is fulfilled, and then they return to Him to be told their works.

The passage describes souls being taken at night, awakening for the life-term, messengers taking souls at death, return to God, and divine accounting.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18471-18596 confidence: low

Each person has a succession of angels before and behind who watch by God’s command; God does not change gifts to people until they change what is in themselves.

Angels watch people by God’s command and later enter to the righteous in Gardens of Eden at every portal.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20275-20431 confidence: medium

Unbelievers among the People of the Book and Polytheists go into Gehenna; believers who do right are rewarded with gardens of Eden beneath which rivers flow, where they abide forever, with mutual divine pleasure.

The righteous receive gardens of Eden or gardens beneath whose shades rivers flow and abide there forever.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20834-20983 confidence: medium

"Believers! if ye help God, God will help you, and will set your feet firm"; the same section promises guidance, ordered hearts, and Paradise.

The text pictures Gardens and Paradise with flowing rivers, fruit, and pleasant drinks, contrasted with everlasting fire and boiling water.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20985-21124 confidence: medium

Better things are prepared for those who fear God: gardens with rivers flowing beneath pavilions, lasting abode, pure wives, and acceptance with God.

Those who fear God are promised gardens with rivers beneath pavilions, enduring abode, pure wives, and acceptance with God.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22112-22232 confidence: medium

Believing men and women have light running before them and on their right hand; angels announce gardens with rivers where they will abide forever.

The judgment scene includes spatial features: believers' light, gardens with rivers, a wall with a gateway, mercy inside, torment outside, and fire as the abode of the condemned.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22234-22361 confidence: medium

The audience is told to hasten after pardon and Paradise, described as vast as Heaven and Earth and prepared for believers.

The audience is told to hasten after pardon and Paradise, which is described as vast and prepared for believers.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22815-22934 confidence: medium

Believers who do right are promised gardens with rivers forever; evil is recompensed; righteous male and female believers enter Paradise without being wronged even by the skin of a date stone.

Believers who do right are promised gardens beneath which rivers flow and permanent abiding therein.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 23197-23320 confidence: medium

Those who believe and do right are caused by God to enter gardens beneath which rivers flow and remain there forever.

Believers who do right are promised gardens beneath which rivers flow, remaining there forever.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24209-24323 confidence: high

Those who make friends with people angering God, swear falsely, and use faith as a cloak face severe torment; their wealth and children will not avail them; they are Satan's party and lost.

The passage describes opponents as companions of the fire and God's party as entering gardens beneath which rivers flow.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25240-25356 confidence: medium

Those who believed, fled homes, and strove with substance and person on God's path are highest in grade and receive mercy, divine pleasure, gardens, and great reward.

The rewarded are promised gardens in which lasting pleasure is theirs and where they abide forever.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26203-26315 confidence: medium

If the People of the Book believe, fear God, and observe the Law, the Evangel, and what was sent down, their sins will be removed, they will enter gardens of delight, and they will receive good things from above and beneath.

The passage contrasts gardens of delight and the Garden with the Fire and grievous chastisement as consequences of belief or unbelief.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 2741-2973 confidence: medium

One whose Book is given in the right hand receives easy reckoning and rejoices; one whose Book is given behind the back invokes destruction and burns in fire.

A footnote glosses being carried from state to state as life to death, grave to resurrection, and then to Paradise; the surrounding text contrasts easy reckoning, fire, Hell, and Paradise.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 2741-2973 confidence: medium

The passage invokes sunset redness, night and its gatherings, and the full moon, then says people will be carried from state to state; the footnote glosses this as Life to Death, Grave to Resurrection, and Paradise.

Sura 84 says people are carried from state to state, and the footnote glosses this as Life to Death, Grave to Resurrection, and then Paradise.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 2741-2973 confidence: high

The passage invokes angels who drag forth souls violently, release them joyously, move swiftly, are foremost, and conduct the affairs of the universe.

Sura 79 invokes angels who drag forth souls with violence and release them joyously, moving swiftly and conducting affairs of the universe.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 2975-3208 confidence: medium

Deniers are told to go to Hell and triple shadows that do not shield from flame; sparks are compared to towers and tawny camels; they cannot speak or excuse themselves; they are assembled with ancestors.

Hell is depicted with flame, snares, boiling water, sores, and torment, while the god-fearing receive shades, fountains, fruits, gardens, vineyards, a full cup, and peaceful speech.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3210-3455 confidence: high

On the overshadowing day, some faces are downcast, travailing, burned at scorching fire, made to drink from a boiling fountain, and given only Darih for food.

The passage contrasts punished faces with joyous faces in a garden, and later describes reckoning, Hell, punishment, bonds, and entry into Paradise.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3210-3455 confidence: medium

"Oh, thou soul which art at rest, / Return to thy Lord... / And enter thou my Paradise."

The soul at rest is commanded to return to its Lord and enter among God's servants and into Paradise.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3210-3455 confidence: medium

When the soul comes into the throat, a charm is sought and departure is recognized; the person is driven to the Lord after failing to believe or pray and turning back from truth.

The soul reaches the throat, a charm is sought, departure is recognized, and the person is driven to the Lord.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3210-3455 confidence: medium

The overshadowing day brings downcast faces, scorching fire, a fiercely boiling fountain, and Darih as unsatisfying food.

The passage contrasts fire, boiling drink, Hell, and bonds with a lofty garden or Paradise containing fountains and furnishings.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3457-3676 confidence: high

The wicked have a distinctly written register in Sidjin; the note explains Sidjin as a prison in Hell whose name is transferred to the register of actions kept there.

The passage distinguishes registers in Sidjin and Illiyoun and later individual books given in the right or left hand, followed by paradise or hell outcomes.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3457-3676 confidence: medium

The register of the wicked is in Sidjin, a distinctly written book; deniers of signs and judgment are veiled from their Lord and burned in Hell-fire.

Sidjin, Illiyoun, Hell-fire, Tasnim, and the lofty garden or apartments of Paradise create a contrasted set of afterlife locations and conditions.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3678-3891 confidence: medium

"They ask, 'When this day of judgment?' / On that day they shall be tormented at the fire."

The passage contrasts torment at the fire for deniers with gardens and fountains for the God-fearing and uses judgment-day language.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3678-3891 confidence: medium

"On that day they shall be tormented at the fire" and told to taste the torment they challenged.

The God-fearing dwell in gardens and fountains while liars or deniers are tormented at fire and thrust to Hellfire.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3893-4118 confidence: medium

The addressed are told to burn in punishment; patience or impatience will be the same, for they will receive the reward of their doings.

The passage distinguishes paradisal gardens, couches, food, drink, companions, and peace from hell-fire, scalding water, black smoke, and punitive food.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3893-4118 confidence: high

Those who have feared God dwell amid gardens and delights, rejoice in what the Lord gives, and are preserved from hell-fire.

The rewarded are placed in gardens with couches, fruits, flesh, cups, wine, attendants, spouses, flowing water, shade, and peace.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3893-4118 confidence: medium

Believers whose offspring follow them in faith are reunited with offspring, and every person is pledged to God for actions and desert.

Believers whose offspring follow them in faith are reunited with their offspring without defrauding them of their works.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3893-4118 confidence: high

Sura LVI begins: the inevitable day comes suddenly, is not treated as a lie, and both abases and exalts.

At the inevitable day, humanity is divided into three bands: right hand, left hand, and foremost, with contrasting destinies.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4514-4760 confidence: high

Heaven is cleft and becomes rose red like stained leather; sinners are known by tokens, seized by forelocks and feet, and pass between Hell and boiling water.

The text describes Hell and boiling water for sinners and multiple richly furnished gardens for the God-fearing.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4762-4955 confidence: medium

Translator note: promises of Houris of Paradise are said to occur mostly in earlier suras; later passages mention women less often and speak of wives accompanying faithful husbands into gardens of bliss.

The pious dwell amid gardens and rivers, and the translator note associates Paradise with Houris or wives accompanying faithful husbands into gardens of bliss.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4957-5183 confidence: medium

“For, one blast only,” they recognize “the day of reckoning”; the unjust, their consorts, and gods adored beside God are gathered and guided “to the road for Hell.”

The passage names a road for Hell, shows a person in Hell, and contrasts Hell’s food with garden reward and fountain drink.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5403-5596 confidence: medium

The just drink a cup tempered at the camphor fountain and from a fountain whose channels the servants of God guide from place to place.

The righteous receive Paradise with fountains, cups, robes, couches, shade, fruits, silver vessels, youths, and pure drink.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5403-5596 confidence: medium

The just drink from a camphor fountain, fulfill vows, fear a calamitous day, feed the poor, orphan, and captive for God's sake, and are delivered and rewarded with Paradise and silk.

The just are rewarded with Paradise, silken robes, couches, shade, low-hanging fruits, silver vessels, fountains, attendants, bracelets, and divine drink.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5598-5788 confidence: high

The pious are in a secure place among gardens and fountains, clothed in silk and rich robes, facing one another, wed to virgins with large dark eyes, and calling for every kind of fruit.

The pious are secure among gardens and fountains, richly clothed, given spouses and fruit, and spared further death and Hell.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5598-5788 confidence: high

The heavens and earth are not created in sport but for a serious end; the day of severing is the appointed time of all.

The appointed day separates people, ordinary social aid fails, and God later orders condemned infidels cast into torment.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5598-5788 confidence: high

The pious are secure amid gardens and fountains, clothed in silk and rich robes, facing one another, wed to large-eyed virgins, and calling for every kind of fruit.

The pious occupy secure gardens and fountains, receive rich garments, companions, fruit, and taste no death after the first death.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5598-5788 confidence: high

Death's stupor comes, a trumpet blast marks the threatened day, every soul comes with an urging angel and a witnessing angel, and the veil is removed so sight becomes sharp.

The passage sequences death, trumpet blast, arrival of every soul with urging and witnessing angels, removal of the veil, and judgment.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5790-5982 confidence: medium

“On that day will we cry to Hell, ‘Art thou full?’ And it shall say, ‘Are there more?’”

Hell and Paradise are juxtaposed in the eschatological scene, with Paradise brought near to the Pious.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5984-6131 confidence: high

One who comes before the Lord laden with crime receives Hell; believers with righteous works receive lofty grades and Gardens of Eden with rivers flowing beneath the trees.

Those laden with crime are assigned Hell, while believers with righteous works receive lofty grades and Gardens of Eden with flowing rivers.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6133-6277 confidence: medium

The mountains are scattered into dust and left a level plain; people follow a summoner, voices are low before the God of Mercy, and intercession only avails by divine permission.

The mountains are leveled, people follow a summoner, voices become low, and intercession is regulated on the judgment day.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6440-6654 confidence: 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.

Abraham speaks of the day of reckoning and the day mankind is raised; Paradise is brought near to the pious and Hell opened for the astray.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7050-7238 confidence: high

Eblis asks for respite until humans are raised from the dead, vows to beguile humans on earth except sincere servants, and is told he will have no power over God’s servants except those who follow him; Hell has seven portals with separate bands.

Hell is described as having seven portals and assigned bands, while the pious dwell in secure gardens and fountains.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7050-7238 confidence: high

God tells Eblis to depart as a stoned one under curse until reckoning; Eblis asks respite until humans are raised, and God grants respite until the predestined time.

The passage refers to the day when humans are raised from the dead, the day of reckoning, Hell with seven portals, and the pious in gardens and fountains.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7396-7552 confidence: medium

Those who turn, believe, and do right enter the promised Garden of Eden; they hear peace, receive food morning and evening, and Paradise becomes the heritage of God-fearing servants.

The passage promises the Garden of Eden to those who turn, believe, and do right, and depicts descent to Hell with deliverance only for the God-fearing.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7396-7552 confidence: medium

Later people end prayer and follow lusts; those who turn, believe, and do right enter the Garden; the unseen Garden of Eden/Paradise is promised, peaceful, and supplied with food morning and evening.

The passage describes the Garden of Eden/Paradise for repentant believers and the movement down to Hell, followed by deliverance of the God-fearing and retention of the wicked.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8028-8198 confidence: high

The inmates of Paradise are joyful, reclining with spouses in shade on bridal couches, receiving fruits and whatever they require, and hearing peace from a merciful Lord.

The inmates of Paradise receive joy, shade, spouses, fruits, and peace, while sinners are separated and directed to Hell’s heat.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8518-8693 confidence: high

Different parties dispute; transgressors are warned of punishment on an afflictive day; the Hour comes suddenly; friends become foes except the God-fearing.

The Hour comes suddenly; the God-fearing are reassured and enter Paradise, while the wicked remain in Hell.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8518-8693 confidence: medium

Friends become foes except the God-fearing; believing servants and their wives enter Paradise, with golden vessels, desired delights, fruits, and eternal abiding as recompense for works.

Believers enter Paradise with abundance and delight, while the wicked remain forever in Hell and cannot end their punishment.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8695-8860 confidence: medium

Unbelievers face the torment of Hell, a horrid journey. When thrown into it they hear it braying and boiling; its keepers ask if a warner came, and the condemned admit they rejected the warning and acknowledge their sin.

Hell is called a horrid journey, unbelievers are thrown into it, it brays and boils, and keepers question the condemned.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9030-9193 confidence: medium

At death the wicked asks to return and do good; the request is refused, and a barrier remains until resurrection.

The passage gives a sequence of death, refused return, barrier, raising, trumpet, broken kinship ties, balances, hell, reward, and account before God.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 3957-4008 confidence: high

When a corpse is laid in the grave, an angel receives him and announces two terrible black livid angels named Monker and Nakir.

The dead person is examined in the grave by Monker and Nakir concerning faith, with peaceful rest for right answers and punishment for wrong answers.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4011-4062 confidence: high

The soul is separated from the body by the angel of death, gently for the good and violently for the wicked; it enters Al Berzakh, the interval between death and resurrection; a believer's soul is met by two angels and conveyed to heaven for assignment according to merit and degree.

The soul enters Al Berzakh, may be met by angels, and may be conveyed to heaven for assigned placement.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4011-4062 confidence: high

The soul is separated from the body by the angel of death, gently for the good and violently for the wicked, and enters Al Berzakh, the interval between death and resurrection.

The soul enters Al Berzakh, an interval between death and resurrection, and faithful souls have differing pre-resurrection conditions.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4011-4062 confidence: high

If the departed was a believer, two angels meet the soul and convey it to heaven so its place may be assigned according to merit and degree.

A believer's soul is met by two angels and conveyed to heaven for assignment according to merit and degree.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4065-4117 confidence: high

The dead are said to hear salutations at their graves as well as the living, though they cannot answer, and this is linked to visiting tombs of relations.

The passage lists multiple possible locations for souls after death, including graves, heaven with Adam, wells, a trumpet, under God's throne, and Sajn.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4065-4117 confidence: medium

One opinion places souls with Adam in the lowest heaven; Muhammad is said to have seen souls destined to paradise on Adam's right and those condemned to hell on his left during the night journey.

The passage refers to Muhammad's return from the upper heavens in his night journey and his seeing souls beside Adam in the lowest heaven.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4065-4117 confidence: high

The dead are said to hear salutations at their graves though unable to answer, and this is connected with the custom of visiting relatives' tombs.

The passage enumerates multiple postmortem soul locations: graves, the lowest heaven with Adam, wells, the resurrection trumpet, white birds under God's throne, and Sajn.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4322-4370 confidence: medium

A tradition says mankind will be assembled at the last day in three classes: walkers, riders, and those who creep groveling with faces on the ground; the first are believers with few good works, and the second are more honoured with God.

The resurrected are assembled as walkers, riders, or face-down creepers, and the pious receive winged camels with golden saddles after leaving the sepulchres.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4322-4370 confidence: medium

Mohammed is said to teach three classes at the last day: walkers, riders, and face-down creepers; believers with few works walk, the honoured ride, and Ali says the pious find white-winged camels with gold saddles, with noted traces of ancient Arabian doctrine.

The last-day assembly is organized into walkers, riders, and face-down creepers, with pious riders receiving white-winged camels.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4373-4424 confidence: medium

The assembly to judgment is on earth, with variant locations and forms, including Syria, a white even tract, a silver second earth, and the phrase that the earth shall be changed into another earth.

The place of assembly is discussed as an earthly or transformed earthly location, including the expression that the earth shall be changed into another earth.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4373-4424 confidence: high

Assembled humans are not immediately judged; angels keep them in ranks, and reported waiting periods include forty, seventy, three hundred, and fifty thousand years while they look toward heaven without orders.

Assembled humans wait in ranks for reported periods ranging up to fifty thousand years before judgment.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4427-4474 confidence: medium

The passage describes varying depths of sweat, the sun approaching closely, skulls boiling, the good shaded by God's throne, and the wicked suffering heat, hunger, thirst, and stifling air while asking for relief even into hell fire.

The passage maps a sequence from resurrection and waiting through judgment and examination toward paradise or hell fire.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4531-4583 confidence: medium

Persian Magi are said to believe Mihr and Sorsh stand on a bridge; Mihr weighs actions and Sorsh casts those with light good works into hell, while the weightier pass to paradise.

The reported Persian Magian comparison places judging angels on a bridge where persons pass toward paradise or are cast into hell.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4531-4583 confidence: medium

In the reported Persian Magi belief, Mihr and Sorsh stand on a bridge on judgment day; Mihr weighs actions and reports to God, the worthy pass to paradise, and Sorsh casts the deficient into hell.

The reported Persian Magi belief places examiners on a bridge where each person is tested and either passes toward paradise or is thrown into hell.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4586-4634 confidence: high

After trials and dissolution of the assembly, those admitted to paradise take the right-hand way and those destined to hell fire take the left.

The passage presents a post-trial route in which all must cross a perilous bridge over hell; the righteous pass and the wicked fall.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4586-4634 confidence: high

Hell is described as seven stories or apartments, one below another, for seven distinct classes of the damned; the first is named Jehennam.

Hell is described as seven descending apartments designed for distinct classes of the damned.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4586-4634 confidence: high

Those admitted to paradise take the right-hand way, those destined to hell fire take the left, and both must pass al-Sirt, a bridge over hell described as finer than a hair and sharper than a sword edge.

The righteous and wicked must pass a perilous bridge laid over hell after trials; crossing outcome distinguishes salvation from damnation.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4586-4634 confidence: high

The bridge is bordered with briars and hooked thorns; the good pass with ease and swiftness, Mohammed and his Moslems leading, while the wicked lose footing and fall into hell as their guiding light is extinguished.

The wicked lose footing on the narrow, slippery, thorn-beset bridge after their light is extinguished and fall into hell beneath them.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4586-4634 confidence: high

Hell is divided into seven stories or apartments, one below another, for distinct classes of the damned; the first is called Jehennam.

Hell is divided into seven descending apartments for distinct classes of the damned.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4637-4690 confidence: medium

The passage lists named apartments of hell assigned to groups, ending with a seventh, lowest, worst level for hypocrites.

Hell is organized into named apartments or levels, with groups assigned to them and a lowest seventh level identified.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4637-4690 confidence: high

The second through seventh apartments of hell are named and assigned to Jews, Christians, Sabians, Magians, idolaters, and hypocrites, with the seventh called the lowest and worst.

Hell is mapped into named apartments or levels, assigned to distinct groups, with a lowest and worst level.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4693-4744 confidence: high

The passage states that Mohammed was probably indebted to Jews and partly to Magians for circumstances concerning hell and the damned, and that both traditions make seven distinct apartments in hell.

The passage states that Jewish and Magian traditions agree in making seven distinct apartments or hells, with angelic supervision described in both cases.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4693-4744 confidence: medium

The passage introduces a wall or partition imagined between paradise and hell, before the excerpt breaks off.

The passage introduces a wall or partition imagined between paradise and hell.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4693-4744 confidence: high

Sale states that many details about hell and the damned were probably indebted to Jews and partly to Magians, and says both traditions make seven distinct apartments in hell while varying elsewhere.

The passage reports seven distinct apartments in hell and seven hells in Jewish and Magian accounts.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4693-4744 confidence: medium

The passage introduces a wall or partition imagined between paradise and hell before proceeding to the description of paradise.

The passage introduces a wall or partition imagined between paradise and hell.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4747-4794 confidence: high

Al Arf is explained as a term connected with distinguishing or parting things; commentators describe it as a high or raised wall of separation whose occupants recognize the blessed and the damned by their marks.

The passage describes al Arf as a partition or raised wall separating the blessed and the damned, with figures stationed there and communication across it.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4747-4794 confidence: medium

The righteous, after surmounting difficulties and passing a sharp bridge, drink at the prophet's square pond, supplied by two pipes from al Cawthar; its water is whiter than milk or silver, more fragrant than musk, surrounded by cups as numerous as stars, and whoever drinks never thirsts again.

The righteous are said to have passed a sharp bridge before drinking at the pond and entering paradise.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4747-4794 confidence: high

The righteous, after surmounting difficulties and passing a sharp bridge, drink at the prophet's square pond, supplied by two pipes from al Cawthar; its water is whiter than milk or silver, more fragrant than musk, surrounded by cups as numerous as stars, and whoever drinks never thirsts again.

The righteous drink from the prophet's pond, supplied from a river of paradise, and whoever drinks will never thirst again.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4747-4794 confidence: high

Al-Arf is linked to distinguishing between things and to a high raised wall of separation whose occupants know the blessed and the damned by their marks.

The passage lays out afterlife locations and thresholds: al-Arf, paradise, hell, a sharp bridge, and the prophet's pond before paradise.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4747-4794 confidence: high

The righteous pass a sharp bridge and drink at the prophet's square pond, supplied by two pipes from al-Cawthar; the water is whiter than milk or silver, fragrant as musk, surrounded by star-like numerous cups, and ends thirst forever.

The righteous drink water from the prophet's pond, supplied by a river of paradise, and whoever drinks will never thirst again.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4747-4794 confidence: medium

The righteous pass a sharp bridge and drink at the prophet's square pond, supplied by two pipes from al-Cawthar; the water is whiter than milk or silver, fragrant as musk, surrounded by star-like numerous cups, and ends thirst forever.

The righteous are said to have passed a sharp bridge before entering paradise and drinking at the pond.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4797-4845 confidence: medium

Paradise is said to be above the seven heavens or in the seventh heaven, next under God's throne, with earth, stones, buildings, and tree trunks made of fragrant or precious materials.

The passage describes a postmortem happy mansion for the faithful, located in the heavens and filled with provisions, rivers, and companions.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4797-4845 confidence: medium

Paradise is placed above or within the seventh heaven, next under God's throne, and described with earth, stones, buildings, and tree trunks made of fragrant or precious substances.

The passage maps paradise as a garden above or within the highest heaven, under God's throne, filled with rivers, fountains, precious materials, and rewards for the faithful.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4848-4897 confidence: high

The righteous drink from Mohammed's pond before admission; two fountains under a tree near the gate are used for bodily purging and washing.

The passage lays out a sequence of afterlife approach: drinking, purifying fountains, gate, greeting, adornment, admission, ranked abode, and feast.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4848-4897 confidence: medium

The righteous drink from Mohammed's pond before admission; two fountains under a tree near the gate are used for bodily purging and washing.

Before entering paradise, the righteous drink from a pond and from one fountain, and wash in another fountain, to purge and cleanse the body.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4848-4897 confidence: high

Paradise is described under several garden names and as possibly consisting of many gardens or degrees; even the lowest degree contains many delights, and God gives the blessed expanded abilities to enjoy them.

The passage gives a sequence and geography of admission: pond, fountains under a tree near the gate, gate reception, eight gates, and graded abodes of paradise.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4900-4946 confidence: medium

After the feast, each person is dismissed to a designed mansion, with felicity proportioned to merits and exceeding comprehension.

The passage describes movement from a feast to individualized mansions in paradise and details the pleasures, food, drink, clothing, and furnishings of that afterlife setting.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4949-5000 confidence: high

What a person sows will spring up and mature in a moment.

The passage describes paradise as a garden-like afterlife realm with immediate growth, music, trees, jewels, and pleasures available to inhabitants.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4949-5000 confidence: medium

Mohammed is reported as saying that the meanest inhabitant has vast possessions, while the one in highest honour beholds God's face morning and evening; Al Ghazali interprets this as an additional recompense.

The highest honour is described as beholding God's face morning and evening, exceeding other pleasures.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4949-5000 confidence: medium

The passage reports Jewish descriptions of two or three gates and four rivers flowing with milk, wine, balsam, and honey, with reference to Eden's rivers.

The comparative section reports four rivers flowing with milk, wine, balsam, and honey in the future mansion of the just.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4949-5000 confidence: medium

The passage says Jewish Behemoth and Leviathan, slain for the entertainment of the blessed, are apparently the Balm and Nun of Mohammed.

Behemoth and Leviathan are described as slain for the entertainment of the blessed and compared with Balm and Nun.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4949-5000 confidence: high

Paradise provides auditory delights through Israfl's song, the daughters of paradise, trees praising God, bells moved by wind from God's throne, and clashing golden trees with pearl and emerald fruits.

The passage describes paradise as a setting with sensory pleasures, ordered degrees of felicity, expansive possessions, and comparative features such as heavenly garden, gates, and rivers.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4949-5000 confidence: medium

The Jews are said to describe the future mansion of the just as a delicious garden reaching the seventh heaven, with two or three gates and four rivers flowing with milk, wine, balsam, and honey; the four rivers are linked to Eden.

The passage compares paradise with a Jewish future mansion as a delicious garden reaching the seventh heaven, with gates and four rivers, including a stated connection to Eden's rivers.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5003-5059 confidence: medium

Highest felicity is said to belong to those who perpetually contemplate the face of God.

Multiple descriptions concern a future happy estate or paradise for the righteous, good, blessed, or beatified.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5003-5059 confidence: medium

"the highest will be of those who perpetually contemplate the face of GOD."

The passage repeatedly describes future felicity or paradise for the righteous, good, or blessed through images of contemplation, paradise, city, and kingdom.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5062-5114 confidence: medium

They make Christians swear that, if they falsify their engagement, they will affirm “there will be black-eyed girls in the next world, and corporeal pleasures.”

The passage describes the next world, an abode for men, paradisiacal females, corporeal pleasures, and a separate place of happiness for good women.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5062-5114 confidence: medium

Some Mohammedans interpret paradise descriptions spiritually, while the orthodox doctrine requires literal belief; an oath involving black-eyed girls and corporeal pleasures in the next world is cited.

The passage describes black-eyed girls, corporeal pleasures, paradisiacal females, and separate happy places with delights in the next world.
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The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 8043-8098 confidence: medium

Moktel is reported to teach that disobedience does not hurt a person who professes God's unity and has faith; no true believer is cast into hell; God forgives all crimes besides infidelity; and a disobedient believer is punished on the resurrection-day bridge over hell by flames before entering paradise.

A disobedient believer is punished on a bridge over hell by flames proportionate to disobedience before entering paradise.
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The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 8043-8098 confidence: medium

A disobedient believer is punished “at the day of resurrection, on the bridge laid over the midst of hell,” tormented by hell fire according to disobedience, and then admitted to paradise.

Moktel's teaching describes punishment on a bridge laid over hell followed by admission into paradise.
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tibetan buddhist

Antiquities of Indian Tibet, Part 1 CHAPTER 1. / CHAPTER 11. / CHAPTER III. / CHAPTER IV.; lines 4652-4728 confidence: medium

The narrator notices a fresco of a many-armed divinity and another apparently representing the Wheel of Life, with preserved parts showing hell torments and gods fighting Asuras.

The fresco apparently representing the Wheel of Life preserves hell torments and gods fighting Asuras.
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The Buddhism of Tibet, or Lamaism BARRING THE DOOR AGAINST THE EARTH-DEMONS. / BIRRING THE DEMONS. AS7 / DEMONS OF THE SKY. / DEATH CEREMONIES.; lines 26032-26063 confidence: high

The service contains "directions for the soul to find its way to the western paradise" of Amitabha.

The service chanted by the Lama contains directions for the soul to find its way to Amitabha’s western paradise.
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The Buddhism of Tibet, or Lamaism BIRRING THE DEMONS. AS7 / DEMONS OF THE SKY. / DEATH CEREMONIES. / DIATH LIPES. 489; lines 26066-26093 confidence: high

The spirit is directed to avoid dangers on the road to the western paradise, then bid god-speed; the ceremony lasts about an hour.

The spirit is told how to avoid dangers on the road to the western paradise.
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The Buddhism of Tibet, or Lamaism BUDDHAS THEORY OF THE UNIVERSE. 105 / BUDDHAS SUBTLE CONCEPTION OF LIFE. 107 / THE PICTORIAL WHEEL OF LIFE. 109 / UNCONSCIOUS WILL. 113; lines 5705-5801 confidence: medium

The camel is said to suggest a long journey through the valley of the shadow of death to new life; its sex indicates productiveness and its blindness indicates darkness and ignorance, while Karma leads it onward.

The camel image is explained as a long trying journey through the valley of the shadow of death, past death itself, toward the dawn of new life.
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The Buddhism of Tibet, or Lamaism BUDDHIST THEORY OF THE UNIVERSE. / THE UNIVERSE OF THE LAMAS. / THE GODLINGS AND TITANS. 81 / THE UNIVERSE OF THE BUDDHISTS.; lines 4129-4183 confidence: medium

Women gather at the Reflecting Lake of Perfect Clearness, which shows absent spouses’ deeds and fate and the women’s own rebirth region, causing grief.

The Reflecting Lake of Perfect Clearness shows the absent spouses’ doings and ultimate fate and also the women’s future region of rebirth, nearly always hell.
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The Buddhism of Tibet, or Lamaism DEATH CEREMONIES. / DIATH LIPES. 489 / HAIL TO LAMA MANJUSRI! / TIBETAN WAKES. 491; lines 26180-26253 confidence: high

During the wake feasting, the deceased is offered a share at every meal; a bowl or cup with beer and tea is set beside the corpse, portions are later thrown away because the spirit has extracted their essence, and the cup may be filled until the forty-ninth day while the spirit roams.

The deceased's cup is filled until the forty-ninth day because the spirit is said to be free to roam for a maximum of forty-nine days after death.
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The Buddhism of Tibet, or Lamaism DEATH CEREMONIES. / DIATH LIPES. 489 / HAIL TO LAMA MANJUSRI! / TIBETAN WAKES. 491; lines 26180-26253 confidence: high

A group of lamas chant by relays all night and day a litany for sending the soul directly to the western paradise; a special reading in a nearby monastery may also be arranged.

Lamas chant a litany day and night to send the soul directly to the western paradise.
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The Buddhism of Tibet, or Lamaism DEATH CEREMONIES. / DIATH LIPES. 489 / HAIL TO LAMA MANJUSRI! / TIBETAN WAKES. 491; lines 26180-26253 confidence: high

One or more lamas read over the corpse a guide for the spirit's passage through the valley of horrors between death and a new rebirth; the passage is compared to Pilgrim's Progress, with more numerous and awful demons and dangers.

Lamas read a guide for the spirit's passage through a valley of horrors between death and rebirth, where demons and dangers beset the way.
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The Buddhism of Tibet, or Lamaism DEMONS OF THE SKY. / DEATH CEREMONIES. / DIATH LIPES. 489 / HAIL TO LAMA MANJUSRI!; lines 26096-26177 confidence: medium

The deceased female’s Bull-year birth conflicts with Snake and Sheep years; Snake- and Sheep-year people cannot approach the corpse. The death-demon hid in coloured articles, moved to a neighbouring household, and will return within three months, requiring a service.

The passage maps the deceased’s death through birth-year taboos, demonic movements, directions, vulnerable kin, and required rites.
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The Buddhism of Tibet, or Lamaism DEMONS OF THE SKY. / DEATH CEREMONIES. / DIATH LIPES. 489 / HAIL TO LAMA MANJUSRI!; lines 26096-26177 confidence: high

Images of Vajrapani and Vajrasattva are to be prepared and prayers performed for the deceased girl’s good rebirth; if done, she will be reborn in the house of a rich man in the west.

Images of Vajrapani and Vajrasattva and services read by Lamas are prescribed for the deceased girl’s good rebirth, including rebirth in the west or in Sukhavati.
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The Buddhism of Tibet, or Lamaism DEMONS OF THE SKY. / DEATH CEREMONIES. / DIATH LIPES. 489 / HAIL TO LAMA MANJUSRI!; lines 26096-26177 confidence: medium

Corpse removers must have been born in the Bird or Dragon year; the body is to be taken outside on the morning of the third day, carried south-west, and buried rather than burned or exposed.

The corpse is to be removed by people of specified birth years, taken out on the third morning, carried south-west, and buried, with placement in the room also governed by the house-demon’s location.
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The Buddhism of Tibet, or Lamaism DIATH LIPES. 489 / HAIL TO LAMA MANJUSRI! / TIBETAN WAKES. 491 / SUMMONING THEE TEUNGRY DEMONS.; lines 26256-26274 confidence: high

“directions are read out for the benefit of the deceased” on avoiding pitfalls and ogres and finding the “proper white coloured path” to good rebirth.

The deceased receives directions for avoiding hazards and finding a specific path that leads to good rebirth.
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The Buddhism of Tibet, or Lamaism DIVINATION BOARDS. 469 / AUGURIES. 47) / RE-BIRTH DICK-BOARD. / DIVINATION OF RE-BIRTHS. 473,; lines 25288-25354 confidence: medium

“the letter turned up indicates the next state of re-birth ... from square to square ad infinitum.”

The passage presents rebirth outcomes as movement from square to square through named states, potentially without limit.
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The Buddhism of Tibet, or Lamaism DIVINATION BY BONES, CARDS, ROSARY. 465 / DIVINATION BY SEEDS. 467 / DIVINATION BOARDS. 469 / AUGURIES. 47); lines 25227-25285 confidence: medium

A peculiar use of dice determines successive regions and grades of future rebirth; fifty-six or more colored squares are painted on a cloth in a chequered area like a draught or chess-board.

The passage describes a board mapping phases in the six regions of rebirth and a die throw that determines the next rebirth region from human existence.
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The Buddhism of Tibet, or Lamaism HAIL TO LAMA MANJUSRI! / TIBETAN WAKES. 491 / SUMMONING THEE TEUNGRY DEMONS. / RELEASING FROM HELL. 493; lines 26277-26376 confidence: medium

Some Lamas may determine, by second-sight analogy and lottery-books, that a spirit has gone to a specified compartment of hell; a costly service by many Lamas is then required.

The passage describes locating a spirit in hell, propitiating the Great Pitying One, and seeking intercession with the king of hell for release.
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The Buddhism of Tibet, or Lamaism HAIL TO LAMA MANJUSRI! / TIBETAN WAKES. 491 / SUMMONING THEE TEUNGRY DEMONS. / RELEASING FROM HELL. 493; lines 26277-26376 confidence: high

Before removal, food and drink are set before the corpse; a Lama presents a scarf and tells the deceased to accept the food, understand death, leave and not return to trouble relatives, remember the deity’s name, and take the white right path.

The Lama instructs the spirit to take the white right path and leads the corpse procession while inviting the spirit to accompany the body in the right direction.
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The Buddhism of Tibet, or Lamaism HARITI, THE CANNIBAL SHE-DEVIL, 99 / BUDDHIST METAPHYSICS. / KARMA AND PALINGENESIS., 101 / REGIONS OF RE-BIRTH. 103; lines 5239-5335 confidence: medium

Rebirth regions are divided by rainbow-coloured cordons representing atmospheric zones between worlds; the picture omits Sukhdvati, celestial Buddhas, and demoniacal protectors.

The passage presents rebirth regions separated by atmospheric-zone cordons in an image of the Wheel of Life.
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The Buddhism of Tibet, or Lamaism HARITI, THE CANNIBAL SHE-DEVIL, 99 / BUDDHIST METAPHYSICS. / KARMA AND PALINGENESIS., 101 / REGIONS OF RE-BIRTH. 103; lines 5239-5335 confidence: high

A corpse is carried to a hilltop funeral pyre, preceded by a Lima with thigh-bone trumpet, hand drum, and a white scarf attached to the corpse; the scarf guides the soul along the white path for proper disposal, better rebirth, and avoidance of outside demons.

The funeral scarf is explained as guiding the soul by a white path to the pyre so that the corpse is disposed of properly, rebirth prospects improve, and demons are avoided.
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The Buddhism of Tibet, or Lamaism JET ON / THE COMMENTARIES (TAN-GYUR). / COMMENTARIES AND VERNACULAR. 165 / THE INDIGENOUS TIBETAN LITERATURE.; lines 8787-8886 confidence: medium

The listed revelation-class works include 'The Golden Rosary,' 'Displayed Lotus Orders,' 'The Lamp Enlightener of Prophecy,' and 'The Directions for the Departed Soul to find its way to bliss.'

A listed title is described as directions for the departed soul to find its way to bliss.
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The Buddhism of Tibet, or Lamaism JET ON / THE COMMENTARIES (TAN-GYUR). / COMMENTARIES AND VERNACULAR. 165 / THE INDIGENOUS TIBETAN LITERATURE.; lines 8787-8886 confidence: medium

Lepcha-associated works include Tashi Swi, a fabulous history of St. Padma-sambhava, and Sakun de-lok, described as the narrative of a visit to Hades by a resuscitated man named Sikun.

Sakun de-lok is described as the narrative of a visit to Hades by a resuscitated man named Sikun.
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The Buddhism of Tibet, or Lamaism LAMAIST GRACES BEFORE MEAT. / LAMATST GRACES. 215 / TEA SERVICE. / MASSES FOR SICK. 217; lines 11459-11561 confidence: medium

During an interval in tutelary worship, services may be done for laypeople, including masses for a deceased person's soul or for a sick person; the soul is sent to the western paradise, while the sick receive the Ku-rim ceremony.

For a deceased person, relatives provide tea and presents, and Lamas perform a service for sending the soul to the western paradise.
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The Buddhism of Tibet, or Lamaism LAMAS SENDING PAPER-HORSES TO 'TRAVELLERS.! / THE TRUTHS OF THE PATH. 133 / BUDDHA'S SERMONS. 135 / ARHATSHIP AND BODHISATSHIP. 137; lines 6926-7058 confidence: medium

The 'other shore' is described as a condition with no birth, death, change, or suffering, and with absolute imperishable existence.

The passage describes an 'other shore' without birth, death, change, or suffering, and then describes Sukhavati as a western paradise and goal.
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The Buddhism of Tibet, or Lamaism LAMAS SENDING PAPER-HORSES TO 'TRAVELLERS.! / THE TRUTHS OF THE PATH. 133 / BUDDHA'S SERMONS. 135 / ARHATSHIP AND BODHISATSHIP. 137; lines 7060-7193 confidence: medium

“Buddha’s doctrines establish two paths, one leading to the highest heaven of the universe, Sukhdvati, where man enjoys perfect happiness”

The passage describes a doctrinal path leading to Sukhavati, the highest heaven, where a person enjoys perfect happiness.
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The Buddhism of Tibet, or Lamaism MOTIVE OF THE MYSTERY-PLAY.' . 519 / THE MYSTERY-PLAY. 521 / THE BALLET OF THE DEVILS. 523 / MYSTIC AND SACRED PLAYS.; lines 27825-27872 confidence: medium

“represented the unfortunate souls of dead men which had been lost in space” and were seeking their proper sphere through darkness.

The wan shapes are said to represent dead men’s souls lost in space and seeking their proper sphere through darkness.
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The Buddhism of Tibet, or Lamaism MOTIVE OF THE MYSTERY-PLAY.' . 519 / THE MYSTERY-PLAY. 521 / THE BALLET OF THE DEVILS. 523 / MYSTIC AND SACRED PLAYS.; lines 27825-27872 confidence: medium

“represented the unfortunate souls of dead men which had been lost in space” and were seeking their proper sphere through darkness.

Spirits of Evil appear to taunt and terrify the stray souls of men after the souls’ lost condition is described.
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The Buddhism of Tibet, or Lamaism MYSTIC PLAYS AND MASQUERADES. / MOTIVE OF THE MYSTERY-PLAY. / TARE CUT / MOTIVE OF THE MYSTERY-PLAY.' . 519; lines 27573-27637 confidence: high

Tibetan man-eating devils are said to be assimilated to a medieval Indian Buddhist fiend type; the title changes from the red Tiger-devil to the red fierce ones; Yama and his minions appear in the play, which teaches lay spectators about devils said to beset the soul’s path to paradise.

The passage says spectators are familiarized with demons who, according to the Lamas, beset the path along which the disembodied soul must pass to paradise.
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The Buddhism of Tibet, or Lamaism NAN-SA, 557 / NAN-SA. 559 / NAN-SA. 561 / NAN-SA. 563; lines 30038-30142 confidence: medium

King Yama says he separates white deeds from black, sends the virtuous to heavens and the sinful to hell, punishes the wicked, and that none escape his bar of Justice.

Yama describes heavens and hell as destinations, says all visit his bar of Justice, and Nan-sa leaves by a white heavenly path.
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The Buddhism of Tibet, or Lamaism OT HALS / SD AR, / THE DOCTRINE AND ITS MORALITY. / MYSTIC ATTITUDES. 147; lines 7674-7776 confidence: low

A ritual list includes three mystic words of body, speech, and thought; rosaries; ascent; four Yogas; heart, lamp, and illusion items; a water-drawing dorje; Dakkini items; the path of Pardo; and the Pardo of angry demons.

The list includes 'the path of Pardo (limbo)' and 'the Pardo of the angry demons.'
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The Buddhism of Tibet, or Lamaism PIE TOT TPRLLS. 93 / THE COLD HELLS, 95 / THE MANES OR PRETA, 97 / TANTALIZED SPIRITS.; lines 4914-5000 confidence: high

Pretas are said to be tormented for miserly, covetous, uncharitable, or gluttonous conduct; food, drink, and jewels are plentiful, but tiny mouths and gullets prevent satisfying ingestion.

The Preta-world is presented as an afterlife condition where food and drink are present but bodily constriction and fiery transformations prevent nourishment.
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The Buddhism of Tibet, or Lamaism PIE TOT TPRLLS. 93 / THE COLD HELLS, 95 / THE MANES OR PRETA, 97 / TANTALIZED SPIRITS.; lines 4914-5000 confidence: medium

The passage introduces a famous Buddha story, the Avalambana Sutra, in which Maudgalyayana descends into the Preta-world to relieve his mother and which illustrates rites for extricating starveling ghosts.

The passage introduces Maudgalyayana’s descent into the Preta purgatory and recounts his supernatural sight of his mother there, followed by efforts to relieve her condition.
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The Buddhism of Tibet, or Lamaism REGIONS OF RE-BIRTH. 103 / BUDDHAS THEORY OF THE UNIVERSE. 105 / BUDDHAS SUBTLE CONCEPTION OF LIFE. 107 / THE PICTORIAL WHEEL OF LIFE. 109; lines 5487-5614 confidence: medium

The twelve rim links follow an order from unconscious will and death-to-rebirth through conformations, consciousness, individuality, senses, contact, feeling, desire, indulgence, fuller life, birth, decay and death, and back to unconscious will passing from death to rebirth.

The rim contains twelve causal links arranged in order, beginning with the passage from death to rebirth and ending in decay and death before the sequence repeats.
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The Buddhism of Tibet, or Lamaism SUMMONING THEE TEUNGRY DEMONS. / RELEASING FROM HELL. 493 / EXPELLING DEATH-DEVIL. 495 / BURNING THE EFFIGY OF THE DEAD. 497; lines 26520-26634 confidence: medium

Lamas depart and return at decreasing intervals, completing a service associated with forty-nine days in about three weeks.

The passage describes services continuing through a forty-nine-day ghostly limbo, shortened in practice, and links flame signs to later postmortem destinations or births.
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The Buddhism of Tibet, or Lamaism TANTALIZED SPIRITS. / HARITI, THE CANNIBAL SHE-DEVIL, 99 / BUDDHIST METAPHYSICS. / KARMA AND PALINGENESIS., 101; lines 5129-5236 confidence: medium

The regions of rebirth or ways of life, called Gati, are said to be pictorially represented in the Wheel of Life and given as six, or five in a primitive Buddhist form where Titans were not separately represented.

The Wheel of Life is described as a pictorial representation of rebirth regions arranged from higher to lower worlds.
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The Buddhism of Tibet, or Lamaism TARE CUT / MOTIVE OF THE MYSTERY-PLAY.' . 519 / THE MYSTERY-PLAY. 521 / THE BALLET OF THE DEVILS. 523; lines 27789-27822 confidence: medium

Saintly exorcisms are ineffective against advancing hordes; shrieking demons close in upon the soul.

The passage describes advancing shrieking demons overcoming saintly exorcisms and closing in upon a soul.
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The Buddhism of Tibet, or Lamaism THE COLD HELLS, 95 / THE MANES OR PRETA, 97 / TANTALIZED SPIRITS. / HARITI, THE CANNIBAL SHE-DEVIL, 99; lines 5003-5074 confidence: medium

The author says flying visits of mortals to Hades, with parallels in Odysseus and Dante, are found in Lamaism as De-lok, or ghostly returning, and are used to stir people to good behavior.

The passage states that flying visits of mortals to Hades are found in Lamaism as De-lok, or ghostly returning.
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The Buddhism of Tibet, or Lamaism THE GODLINGS AND TITANS. 81 / THE UNIVERSE OF THE BUDDHISTS. / THE HEAVENS OF THE GODS. 83 / THE HEAVENS OF BRAHMA, 85; lines 4264-4381 confidence: medium

Catur-maharajakayikas is the abode of the four guardian kings; Trayastrinsas is “The 33,” associated with Vedic gods and Indra/Sakra or Vajrapani as chief, and is identified as Brahmanical svarga.

The passage maps heavens, includes Yama as judge of the dead, and describes Wheel of Life depictions of godly birth, bliss, passion, misery, and death.
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The Buddhism of Tibet, or Lamaism THE HEAVENS OF BRAHMA, 85 / THE HEAVENS OF INDRA (JUPITER). 87 / THE HELLS. 89 / MENT AND COMPARTMENTS OF THE BUDDHIST HELL.; lines 4615-4678 confidence: high

Hell is divided into many compartments, each with a special torture suited to sins to be expiated.

The passage describes hell as divided into compartments, enumerates hot, cold, and outer hells, and gives spatial details of tiers, gates, and cave-hells.
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The Buddhism of Tibet, or Lamaism THE HEAVENS OF BRAHMA, 85 / THE HEAVENS OF INDRA (JUPITER). 87 / THE HELLS. 89 / MENT AND COMPARTMENTS OF THE BUDDHIST HELL.; lines 4615-4678 confidence: high

At the entrance to the great hell, on the bank of the Baitarani or “three path” river, an old hag, compared by the author to Proserpine, strips new arrivals and hangs their clothes on a tree behind her.

The entrance to the great hell is located on the bank of the Baitarani river, where an old hag strips and directs arriving souls.
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The Buddhism of Tibet, or Lamaism THE HEAVENS OF BRAHMA, 85 / THE HEAVENS OF INDRA (JUPITER). 87 / THE HELLS. 89 / MENT AND COMPARTMENTS OF THE BUDDHIST HELL.; lines 4615-4678 confidence: medium

Older Buddhist books mention eight hells; Lamas and other northern Buddhists describe eight hot hells, eight cold hells, and an outer hell through which all escaping hell pass without a guide.

The outer hell is described as a place through which all those escaping hell must pass without a guide.
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The Buddhism of Tibet, or Lamaism THE HEAVENS OF BRAHMA, 85 / THE HEAVENS OF INDRA (JUPITER). 87 / THE HELLS. 89 / MENT AND COMPARTMENTS OF THE BUDDHIST HELL.; lines 4615-4678 confidence: medium

The hot hells stand in tiers below the earth from 11,900 to 40,000 miles deep; each has four gates, and outside each gate are four cave-hells, making 136 hot hells.

The hot hells stand in tiers below the earth, with specified depths from 11,900 to 40,000 miles.
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The Buddhism of Tibet, or Lamaism THE HEAVENS OF INDRA (JUPITER). 87 / THE HELLS. 89 / MENT AND COMPARTMENTS OF THE BUDDHIST HELL. / PIE TOT TPRLLS. 93; lines 4681-4775 confidence: high

The first hot hell, Safjiva, means “again revived”; wretches are cut and torn apart, reunited, and revived repeatedly. The passage states that restoring the mangled body for fresh torture is essential in all the hells.

The passage enumerates named hot hells and assigns specific tortures and offender categories to each.
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The Buddhism of Tibet, or Lamaism THE HEAVENS OF THE GODS. 83 / THE HEAVENS OF BRAHMA, 85 / THE HEAVENS OF INDRA (JUPITER). 87 / THE HELLS. 89; lines 4494-4612 confidence: high

Buddhist hell is described as the antithesis of heaven and part of retributive doctrine; more philosophical Lamas treat tortures as creations of the individual’s ideas, while most Lamas and laity believe in real material hells and torture.

The passage contrasts heaven and hell, locates hell beneath the earth, and says actions lead beings through six states of transmigration.
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The Buddhism of Tibet, or Lamaism THE HELLS. 89 / MENT AND COMPARTMENTS OF THE BUDDHIST HELL. / PIE TOT TPRLLS. 93 / THE COLD HELLS, 95; lines 4778-4911 confidence: high

Muhiraurava is glossed as greater weeping and screaming; sufferers are cooked in seething cauldrons of molten iron, and the hell is for heretics.

The passage organizes named hot hells, cold hells, frontier hells, external hells, and the Preta world as distinct afterlife locations with specified geography and transitions.
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The Buddhism of Tibet, or Lamaism THE UNIVERSE OF THE BUDDHISTS. / THE HEAVENS OF THE GODS. 83 / THE HEAVENS OF BRAHMA, 85 / THE HEAVENS OF INDRA (JUPITER). 87; lines 4384-4491 confidence: medium

Godly bliss is shown as bejewelled gods and goddesses enjoying palaces and a flowered garden with birds and peaceful animals; the Kala-pinka repeats “Om mani padme, Hum.”

The passage maps a divine heaven of bliss and states that divine enjoyment lasts until merit is exhausted.
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The Buddhism of Tibet, or Lamaism TIBETAN WAKES. 491 / SUMMONING THEE TEUNGRY DEMONS. / RELEASING FROM HELL. 493 / EXPELLING DEATH-DEVIL. 495; lines 26379-26517 confidence: medium

The inscription speaks as the world-departing one, naming the deceased, taking refuge in the Lama-confessor and deities, asking forgiveness for sins and impurities, and asking to be shown the right way to another good world.

The inscription asks to be shown the right way to another good world, and the figure is marked with six states of rebirth.
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The Buddhism of Tibet, or Lamaism WANS. DDD / NAN-SA, 557 / NAN-SA. 559 / NAN-SA. 561; lines 30011-30035 confidence: high

Nan-sa’s spirit travels lightly to Bardo, the intermediate purgatory, where Death-king’s minions seize it and lead it before the judge-king of the dead.

Nan-sa’s spirit travels after death to Bardo, described as the ghostly intermediate purgatory.
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The Tibetan Book of the Dead AFTER-DEATH EXISTENCE XXKV / XXXVI FOREWORD / I. THE IMPORTANCE OF THE BARDO THODOL / THE SYMBOLISM 3; lines 1044-1147 confidence: low

The passage says De Arte Moriendi suggests infiltration of Oriental ideas about death and after-death existence, such as those underlying the Bardo Thodol and the Egyptian Book of the Dead, and mentions textual parallels in notes elsewhere.

The passage connects De Arte Moriendi, the Bardo Thodol, and the Egyptian Book of the Dead through ideas about death and after-death existence.
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The Tibetan Book of the Dead AFTER-DEATH EXISTENCE XXKV / XXXVI FOREWORD / I. THE IMPORTANCE OF THE BARDO THODOL / THE SYMBOLISM 3; lines 1149-1223 confidence: medium

The section turns to the esoteric significance of the forty-nine days of the Bardo and says the text is founded on the symbolical number forty-nine, the square of seven.

The section heading and explanation connect the Bardo to forty-nine days and to forty-nine stations of active existence based on sevenfold cosmology.
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The Tibetan Book of the Dead B4 INTRODUCTION / THE HIGHER REBIRTH DOCTRINE 59 / THESSCIENCE OF REBIRTH 61 / XI. THE COSMOGRAPHY; lines 3668-3727 confidence: medium

The section introduces Buddhist cosmography as understood by lamas and says it is repeatedly referred to in the text, especially in connection with the Doctrine of Rebirth.

The passage links cosmography with the Doctrine of Rebirth and describes Sangsaric states, including hells below and gradated heavens above, culminating in a transition toward Nirvana.
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The Tibetan Book of the Dead BUDDHISM AND CHRISTIANITY 235 / BUDDHISM AND CHRISTIANITY 237 / VII. THE MEDIEVAL CHRISTIAN JUDGEMENT. / THE CHRISTIAN JUDGEMENT 239; lines 12602-12693 confidence: high

The commentary refers to the Chaldon Church wall-painting of the Judgement, dated about A.D. 1200, and says it parallels the Tibetan Judgement painting; both show the dead judged in an intermediate or bardo state, with heaven above and hell below.

The paintings are described as judging the dead in an intermediate or bardo state, with heaven-world above and hell-world below.
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The Tibetan Book of the Dead BUDDHISM AND CHRISTIANITY 235 / BUDDHISM AND CHRISTIANITY 237 / VII. THE MEDIEVAL CHRISTIAN JUDGEMENT. / THE CHRISTIAN JUDGEMENT 239; lines 12602-12693 confidence: medium

In the Chaldon Christianized version, St. Michael holds the scales in place of Shinje; souls are weighed instead of karmic actions; six karmic paths become one ladder to heaven; Christ replaces the Six Buddhas at the top and is shown with sun and moon.

The Six Karmic Pathways to the Six Lokas are said to become a single ladder to a single heaven, with Christ at the top welcoming the righteous.
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The Tibetan Book of the Dead BUDDHISM AND CHRISTIANITY 235 / BUDDHISM AND CHRISTIANITY 237 / VII. THE MEDIEVAL CHRISTIAN JUDGEMENT. / THE CHRISTIAN JUDGEMENT 239; lines 12602-12693 confidence: high

Both versions include a hell-world cauldron where evil-doers are cooked under demons; the Buddhist Hill of Spikes is represented in the Christianized version by a Bridge of Spikes crossed by condemned souls.

Both versions include a hell-world cauldron for evil-doers under demons, and the Christianized version has a Bridge of Spikes corresponding to the Buddhist Hill of Spikes.
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The Tibetan Book of the Dead ESOTERICISM OF REBIRTH DOCTRINE 45 / ESOTERICISM OF REBIRTH DOCTRINE 47 / SYMBOLISM OF REBIRTH DOCTRINE 53 / B4 INTRODUCTION; lines 3448-3554 confidence: medium

On the Plane of Uncertainty, Right Knowledge can dominate karmic desires for gross sensations; the Buddhahood-capable consciousness triumphs and the deceased passes the death-to-rebirth interval in a paradise realm instead of in the Bardo.

The passage distinguishes the Plane of Uncertainty, the Bardo, the interval between human death and rebirth, and paradise realms as possible post-mortem states or destinations.
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The Tibetan Book of the Dead ESOTERICISM OF REBIRTH DOCTRINE 47 / SYMBOLISM OF REBIRTH DOCTRINE 53 / B4 INTRODUCTION / THE HIGHER REBIRTH DOCTRINE 59; lines 3557-3639 confidence: high

Ordinary rebirth lacks awareness; the animal-man, “drinking of the River of Forgetfulness,” enters the womb and is reborn from the Bardo.

The passage gives a sequence in which an unenlightened subject drinks forgetfulness, enters the womb, and is reborn from the Bardo.
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The Tibetan Book of the Dead I. THE IMPORTANCE OF THE BARDO THODOL / THE SYMBOLISM 3 / THE ESOTERICISM 7 / IV. THE ESOTERIC SIGNIFICANCE OF THE FIVE ELEMENTS; lines 1271-1310 confidence: medium

In the Bardo, on the first four days, the Four Elements manifest or dawn upon the deceased in primordial form, though not in their true occult order.

The passage states that the Four Elements dawn upon the deceased during the first four days in the Bardo.
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The Tibetan Book of the Dead III. MANTRAS, OR WORDS OF POWER / MANTRAS 221 / INITIATIONS 223 / REALITY 2.25; lines 11900-12002 confidence: medium

Followers of the Semitic Faiths are described as dominated by theories of soul and personal immortality after death in a phenomenal paradise or hell, leading them to view Buddhist denial as absolute negation of being.

The passage discusses paradise and hell after death and says appearances in heavens, hells, or worlds are falsely regarded as real.
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The Tibetan Book of the Dead INTERPRETATION OF REBIRTH DOCTRINE 41 / ESOTERICISM OF REBIRTH DOCTRINE 43 / ESOTERICISM OF REBIRTH DOCTRINE 45 / ESOTERICISM OF REBIRTH DOCTRINE 47; lines 2988-3092 confidence: medium

Complex human consciousness is said not to disintegrate instantaneously, but to require time for degeneration, dissolution, and transmigration.

The passage describes time needed for dissolution and transmigration, celestial and painful postmortem states, elemental bodies, and return to pure elements.
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The Tibetan Book of the Dead INTERPRETATION OF REBIRTH DOCTRINE 41 / ESOTERICISM OF REBIRTH DOCTRINE 43 / ESOTERICISM OF REBIRTH DOCTRINE 45 / ESOTERICISM OF REBIRTH DOCTRINE 47; lines 3094-3208 confidence: high

Er son of Armenius is slain in battle, found undecayed after ten days, returned to life on the twelfth day while on the funeral pile, and says his soul journeyed with a great company after leaving the body.

Er's soul leaves the body, journeys with a company, and reaches a structured otherworld place with openings, judges, and routes.
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The Tibetan Book of the Dead INTERPRETATION OF REBIRTH DOCTRINE 41 / ESOTERICISM OF REBIRTH DOCTRINE 43 / ESOTERICISM OF REBIRTH DOCTRINE 45 / ESOTERICISM OF REBIRTH DOCTRINE 47; lines 3210-3285 confidence: high

The ordinary soul first seen by Er makes the first choice, chooses the greatest tyranny, and is described as darkened by folly and sensuality, from heaven, formerly in a well-ordered state, virtuous by habit, and lacking philosophy.

The first soul chooses tyranny through folly and lack of philosophy, while the passage compares the Bardo Thodol's Right Knowledge with Plato's sound philosophy as necessary guidance.
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The Tibetan Book of the Dead INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE / PRAYER FOR GUIDANCE 199; lines 10648-10744 confidence: high

When the speakers wander in Sangsara through illusion, the stanza names the bright light-path of undistracted listening, reflection, and meditation, asks the Gurus of the Inspired Line to lead, asks the bands of Mothers to be rear-guard, and seeks rescue from the Bardo passage and perfect Buddhahood.

The repeated stanzas ask divine or guru guides and Mother rear-guards to save the speakers from the fearful narrow passage-way of the Bardo and place them in perfect Buddhahood.
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The Tibetan Book of the Dead INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE / PRAYER FOR GUIDANCE 199; lines 10648-10744 confidence: medium

When the speakers wander in Sangsara through illusion, the stanza names the bright light-path of undistracted listening, reflection, and meditation, asks the Gurus of the Inspired Line to lead, asks the bands of Mothers to be rear-guard, and seeks rescue from the Bardo passage and perfect Buddhahood.

Every guidance stanza asks one figure to lead and a Mother figure to be rear-guard while the speakers move toward rescue from the Bardo passage.
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The Tibetan Book of the Dead IV. THE ESOTERIC SIGNIFICANCE OF THE FIVE ELEMENTS / THE ESOTERICISM 9 / V. THE WISDOM TEACHINGS / THE WISDOM TEACHINGS 13; lines 1507-1593 confidence: medium

Vajra-Dhara and Amitabha are placed in the highest Buddha realm; the Five Dhyani Buddhas, Lotus Herukas, and Peaceful and Wrathful Deities are placed in the Sambhoga-Kaya and will appear in Bardo visions; Padma Sambhava is associated with the Nirmana-Kaya and the Bardo Thodol.

The passage says the Five Dhyani Buddhas, Lotus Herukas, and Peaceful and Wrathful Deities will appear in Bardo visions, and identifies Padma Sambhava as the first Tibetan teacher to expound the Bardo Thodol.
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The Tibetan Book of the Dead MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155; lines 8349-8507 confidence: high

The verses say the Chonyid Bardo has already been taught and that a vivid reminder of the Sidpa Bardo is now brought.

The passage gives named Bardo stages, addresses the deceased through an officiant, describes hazards and possible destinations, and provides instructions for avoiding continued wandering.
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The Tibetan Book of the Dead MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155; lines 8509-8618 confidence: high

The officiant is told that recognition brings liberation without wandering in the Six Lokas; if bad karma hinders recognition, further instruction should be given.

The passage identifies the After-Death Plane, Bardo-body, Sidpa Bardo, Six Lokas, and instructions for recognizing one's postmortem condition.
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The Tibetan Book of the Dead MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155; lines 8509-8618 confidence: high

The officiant is told that recognition brings liberation without wandering in the Six Lokas; if bad karma hinders recognition, further instruction should be given.

Recognition of the state is said to produce liberation, and the deceased is repeatedly told to remember teachings and pray to the guru or Compassionate Lord.
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The Tibetan Book of the Dead MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155; lines 8509-8618 confidence: high

The deceased is addressed as endowed with all sense-faculties; blindness, deafness, or lameness in life no longer prevents seeing, hearing, or complete sense function on the After-Death Plane.

The deceased's Bardo-body is described as having complete senses and the ability to move through solid matter and cosmic geography.
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The Tibetan Book of the Dead MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155; lines 8620-8737 confidence: high

The nobly-born sees familiar earthly places and relatives as in dreams, speaks to them without reply, sees family weeping, and thinks, “I am dead! What shall I do?”

The passage maps conditions after death: perception of relatives, wandering, karmic forces, twilight light, a duration up to the forty-ninth day, and encounters with terrifying appearances.
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The Tibetan Book of the Dead MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155; lines 8620-8737 confidence: high

The fierce wind of karma drives the deceased onward; thick darkness appears ahead with terror-producing threats such as “Strike! Slay!”; the passage says these are the deceased person's own illusion and should not be feared.

The deceased encounters fierce karmic wind, thick darkness, and threatening voices, and is told not to fear them because they are the deceased person's own illusion.
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The Tibetan Book of the Dead MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155; lines 8620-8737 confidence: high

The nobly-born sees familiar earthly places and relatives as in dreams, speaks to them without reply, sees family weeping, and thinks, “I am dead! What shall I do?”

The deceased sees relatives and family weeping, receives no reply, feels misery, and is instructed that attachment to relatives will do no good.
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The Tibetan Book of the Dead MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155; lines 8739-8846 confidence: high

People of much evil karma encounter karmically produced flesh-eating rakshasas with weapons shouting 'Strike! Slay!', along with pursuit by beasts and people, severe weather, and sounds of mountains, seas, fire, and winds.

The Sidpa Bardo traveler is pursued or threatened by demons, beasts, people, violent weather, and catastrophe sounds; an editorial note attributes these hallucinations to karmic effects.
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The Tibetan Book of the Dead MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155; lines 8739-8846 confidence: high

Fleeing in terror, the addressee finds the way blocked by three awful precipices, white, black, and red; the text says they are not really precipices but Anger, Lust, and Stupidity.

The path is blocked by three colored precipices, which the text explicitly identifies as Anger, Lust, and Stupidity and a note calls karmic illusions.
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The Tibetan Book of the Dead MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155; lines 8739-8846 confidence: high

The addressee is told to know this is the Sidpa Bardo and to invoke the Compassionate Lord, the Guru, and the Precious Trinity so as not to fall into unhappy worlds.

The addressee is instructed to invoke the Compassionate Lord, the Guru, and the Precious Trinity so as not to fall into unhappy worlds.
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The Tibetan Book of the Dead MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155; lines 8739-8846 confidence: high

At bridge-heads, temples, and stupas the addressee rests briefly but cannot remain because the intellect is separated from the earth-plane body; the Knower becomes dim or fleeting, the thought 'I am dead' arises, and sorrow follows.

After separation from the earth-plane body, the bardo dweller can only rest briefly, realizes death, suffers sorrow, and can partake only of food dedicated to the deceased.
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The Tibetan Book of the Dead MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155; lines 8848-8970 confidence: high

The Sidpa Bardo is introduced as wandering of the mental-body; happiness and misery depend on karma.

The passage describes the deceased wandering in the Sidpa Bardo with a mental body, drawn to familiar places and driven by karmic desires.
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The Tibetan Book of the Dead PRAYER FOR GUIDANCE 199 / PRAYER FOR GUIDANCE 201 / PRAYER FOR RIGHT-KNOWLEDGE 203 / PRAYER FOR PROTECTION 205; lines 10967-11073 confidence: high

Life’s cast is exhausted; relatives do not avail the speaker; the speaker wanders alone in the Bardo and invokes Peaceful and Wrathful Conquerors to dispel the Gloom of Ignorance.

The speaker’s life is exhausted, worldly companions do not help, the speaker wanders alone in the Bardo, encounters visions, sounds, karmic conditions, and rebirth concerns, and asks for protection and higher birth.
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The Tibetan Book of the Dead PRAYER FOR GUIDANCE 201 / PRAYER FOR RIGHT-KNOWLEDGE 203 / PRAYER FOR PROTECTION 205 / PRAYER FOR PROTECTION 207; lines 11076-11258 confidence: high

The prayer asks not to experience hunger, thirst, heat, or cold; the note identifies hunger and thirst with preta suffering and heat and cold with hell existence.

The prayer is explicitly described as affording protection from fears in the Bardo and asks avoidance of sufferings associated in the note with preta existence and hells.
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The Tibetan Book of the Dead PRAYER FOR PROTECTION 205 / PRAYER FOR PROTECTION 207 / YOGA 213 / TANTRICISM 315; lines 11448-11525 confidence: medium

Above the six centres is the Supreme or Seventh Chakra, the thousand-petalled lotus or Sahasrara Padma, described as the sun of the body; through it is the Aperture of Brahma, where the consciousness-principle normally exits the body at death.

The Supreme or Seventh Chakra includes the Aperture of Brahma, through which the consciousness-principle normally exits the body at death.
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The Tibetan Book of the Dead PRAYER FOR PROTECTION 207 / YOGA 213 / TANTRICISM 315 / TANTRICISM 217; lines 11528-11624 confidence: high

Three chief mandalas are linked to the three chakra and divided into fourteen subsidiary mandalas corresponding to the first fourteen Bardo days.

The passage maps the first fourteen days of the Chényid Bardo to ordered mandalas, deity groups, and psychic centres.
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The Tibetan Book of the Dead PRAYER FOR RIGHT-KNOWLEDGE 203 / PRAYER FOR PROTECTION 205 / PRAYER FOR PROTECTION 207 / YOGA 213; lines 11347-11445 confidence: high

The passage says the Clear Light dawns at death and "symbolizes the visual condition" at death and afterward in the Intermediate State; an unclouded vision lets the deceased see Reality as Primordial Clear Light and pass beyond the Circle of Death and Rebirth.

The deceased is described as encountering the Clear Light in the Intermediate State and potentially passing beyond the Circle of Death and Rebirth.
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The Tibetan Book of the Dead REALITY 207 / REALITY 231 / BUDDHISM AND CHRISTIANITY 233 / BUDDHISM AND CHRISTIANITY 235; lines 12419-12509 confidence: medium

The passage says some Buddhist scholars may regard Christian doctrine as a restating of Buddhist doctrines, and lists modern Christian doctrines: one life followed by paradise or hell, forgiveness through a Saviour's blood sacrifice, and unique Divine Incarnation.

The passage lists a doctrine of one earthly life followed by never-ending paradise or eternal hell.
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The Tibetan Book of the Dead TANTRICISM 217 / TANTRICISM 219 / III. MANTRAS, OR WORDS OF POWER / MANTRAS 221; lines 11718-11806 confidence: medium

The Bardo Thodol is said to direct the dying or deceased to concentrate on or visualize a tutelary deity or spiritual guru, or to recollect teachings conveyed by the human guru at mystic initiation; yogis and tantrics are said to speak of three guru lines.

The Bardo Thodol is said to direct the dying or deceased to visualize a tutelary deity or guru and recollect teachings from the human guru.
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The Tibetan Book of the Dead THE AFTER-DEATH JUDGEMENT 37 / THE AFTER-DEATH JUDGEMENT 39 / INTERPRETATION OF REBIRTH DOCTRINE 41 / ESOTERICISM OF REBIRTH DOCTRINE 43; lines 2805-2887 confidence: high

Lama Kazi Dawa-Samdup is quoted as saying that the forty-nine days of Bardo symbolize ages of evolution or degeneration, and that intellects able to grasp Truth do not fall into lower conditions of existence.

The passage says the forty-nine days of Bardo symbolize ages of evolution or degeneration and that the deceased retrogrades step by step into lower states of consciousness.
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The Tibetan Book of the Dead THE AFTER-DEATH JUDGEMENT 37 / THE AFTER-DEATH JUDGEMENT 39 / INTERPRETATION OF REBIRTH DOCTRINE 41 / ESOTERICISM OF REBIRTH DOCTRINE 43; lines 2805-2887 confidence: medium

The Bardo Thodol is said to represent the deceased as retrograding step by step into lower states of consciousness, each step preceded by swooning; the lower mentality is described as a faded reflex that may be what incarnates in sub-human animal bodies if anything does literally.

The deceased's movement downward through lower Bardo states is said to be preceded at each step by swooning into unconsciousness.
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The Tibetan Book of the Dead THE AFTER-DEATH JUDGEMENT 39 / INTERPRETATION OF REBIRTH DOCTRINE 41 / ESOTERICISM OF REBIRTH DOCTRINE 43 / ESOTERICISM OF REBIRTH DOCTRINE 45; lines 2890-2985 confidence: high

Herodotus is said to give a symbolic account of King Rhampsinitus' descent into Hades and return to the human world, in whose honour Egyptian priests probably instituted a rebirth festival.

Rhampsinitus descends into Hades and returns; Nachiketas goes to Yama-Loka and returns; Kunjarakarna is commanded to visit Yama's kingdom, and Purnavijaya is recalled to human life.
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The Tibetan Book of the Dead THE AFTER-DEATH PSYCHOLOGY 31 / PHEAPTER-DEATH PSYCHOLOGY 35 / IX. THE JUDGEMENT / THE AFTER-DEATH JUDGEMENT 37; lines 2536-2623 confidence: high

The Buddha is compared to a clear-sighted man between two houses with six doors each; one house symbolizes the Bardo, the other embodied existence, and the twelve doors are the entrances and exits of the six lokas; karma governs all states.

The Buddha’s comparison identifies one house as the Bardo or disembodied state, another as embodied existence, and twelve doors as the entrances and exits of the six lokas.
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The Tibetan Book of the Dead THE COSMOGRAPHY 63 / THE COSMOGRAPHY 65 / XII. THE FUNDAMENTAL TEACHINGS SUMMARIZED / THE FUNDAMENTAL TEACHINGS 67; lines 3908-3986 confidence: medium

Unless Enlightenment is won, rebirth in the human world is inevitable from the Bardo-world or from other realms, paradises, or hells to which karma has led.

The passage names the Bardo-world, paradises, hells, other worlds, non-human realms, and the important moment of death as contexts in which rebirth or realization may occur.
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The Tibetan Book of the Dead THE DEATH CEREMONIES 19 / THE EFFIGY OF THE DEAD PERSON / THE DEATH CEREMONIES 23 / THE DEATH CEREMONIES 25; lines 2011-2096 confidence: high

The lama presents a scarf of honour, addresses the corpse, tells it not to haunt or trouble relatives, and says to remember the spiritual teacher and “take the right path—the white one.”

The lama directs the deceased to take the right white path, leads the procession, and repeatedly reassures the spirit that the route is correct; deceased lamas are said to know the path without guidance.
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The Tibetan Book of the Dead THE DEATH CEREMONIES 19 / THE EFFIGY OF THE DEAD PERSON / THE DEATH CEREMONIES 23 / THE DEATH CEREMONIES 25; lines 2011-2096 confidence: medium

The lama holds a scarf tied to the corpse and leads the procession with chanting and instruments; priests assist, the chief lama looks back to guide the spirit, mourners carry refreshments, and relatives lament.

One end of a long scarf is held by the lama and the other is tied to the corpse as the lama leads the funeral procession.
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The Tibetan Book of the Dead THE DEATH CEREMONIES 23 / THE DEATH CEREMONIES 25 / THE DEATH CEREMONIES 27 / THE AFTER-DEATH PSYCHOLOGY 31; lines 2280-2382 confidence: high

Peaceful Deities are described as personified sublime sentiments from the psychic heart-centre, first to dawn, and acting on the deceased after severance from the human world; karma remains masterful and may lead him downward if liberation is not gained in the first stages.

The passage describes an Intermediate State with first stages, later stages, downward wandering, Bardo-body faculties, and a sequence from happier early experiences to later terrifying ones.
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The Tibetan Book of the Dead THE DEATH CEREMONIES 23 / THE DEATH CEREMONIES 25 / THE DEATH CEREMONIES 27 / THE AFTER-DEATH PSYCHOLOGY 31; lines 2384-2442 confidence: high

Not all dead in the Intermediate State experience the same phenomena; the Bardo Thodol is typical and describes assumed Bardo visualizations for the ordinary devotee of the Red Hat School of Padma Sambhava.

The passage describes after-death visions in the Bardo as dependent on the percipient's mental content, training, belief, and karmic thought-forms.
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The Tibetan Book of the Dead THE DEATH CEREMONIES 23 / THE DEATH CEREMONIES 25 / THE DEATH CEREMONIES 27 / THE AFTER-DEATH PSYCHOLOGY 31; lines 2384-2442 confidence: high

“the after-death state is very much like a dream state, and its dreams are the children of the mentality of the dreamer”; Christian visions of God the Father, the Son, Biblical heaven, the Virgin, Saints, Archangels, Purgatory, and Hell are given as examples.

The passage explicitly states that the after-death state is very much like a dream state and that its dreams come from the dreamer's mentality.
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The Tibetan Book of the Dead THE DEATH CEREMONIES 25 / THE DEATH CEREMONIES 27 / THE AFTER-DEATH PSYCHOLOGY 31 / PHEAPTER-DEATH PSYCHOLOGY 35; lines 2445-2466 confidence: medium

The passage says every vision involving spiritual beings, gods, demons, paradises, or places of torment and purgation in Bardo or Bardo-like dreams or ecstasies is purely illusionary and based on sangsaric phenomena.

The passage concerns Bardo and Bardo-like states and describes how visionary realms and beings encountered there are to be understood.
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The Tibetan Book of the Dead THE DEATH CEREMONIES 27 / THE AFTER-DEATH PSYCHOLOGY 31 / PHEAPTER-DEATH PSYCHOLOGY 35 / IX. THE JUDGEMENT; lines 2468-2533 confidence: medium

An Egyptian monster waits to devour the condemned; Tibetan devils conduct the evil-doer to a hell-world of purgation; Thoth's record-board is compared with the Mirror of Karma held by Dharma-Raja or a divine juror.

Plato's account is said to include one path for the good leading to Heaven and one for the evil leading to Hell; the Tibetan passage also includes a hell-world of purgation for evil-doers.
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The Tibetan Book of the Dead THE EFFIGY OF THE DEAD PERSON / THE DEATH CEREMONIES 23 / THE DEATH CEREMONIES 25 / THE DEATH CEREMONIES 27; lines 2099-2211 confidence: high

Bardo is explained as 'between two' states: the intermediate or transitional state between death and rebirth.

The passage defines Bardo as the state between death and rebirth and lays out First, Second, and Third Bardo phases ending in rebirth.
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The Tibetan Book of the Dead THE EFFIGY OF THE DEAD PERSON / THE DEATH CEREMONIES 23 / THE DEATH CEREMONIES 25 / THE DEATH CEREMONIES 27; lines 2213-2277 confidence: high

Passing from one Bardo to another is compared to birth; the Knower wakes from one swoon or trance state to another until the Third Bardo ends.

The passage describes movement through the Second and Third Bardos, an Intermediate State, and a symbolic forty-nine-day period structured by karmic conditions.
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The Tibetan Book of the Dead THE EFFIGY OF THE DEAD PERSON / THE DEATH CEREMONIES 23 / THE DEATH CEREMONIES 25 / THE DEATH CEREMONIES 27; lines 2213-2277 confidence: high

Exceptional enlightened yogic minds may experience only the more spiritual early Bardo stages; the most enlightened yogis may escape the Bardo, pass into a paradise realm, or reincarnate immediately with unbroken consciousness.

The most enlightened yogis may escape all of the Bardo by entering a paradise realm or reincarnating immediately with continuity of consciousness.
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The Tibetan Book of the Dead THE ESOTERICISM 9 / V. THE WISDOM TEACHINGS / THE WISDOM TEACHINGS 13 / THE WISDOM TEACHINGS 15; lines 1596-1677 confidence: high

The Dharma-Kaya is all-pervading voidness and Body of Truth; the Dharma-Dhatu is the seed of truth and dawns on the First Day of the Bardo as the blue light of Vairochana, symbolized as the Aggregate of Matter.

The passage assigns the First through Fifth Days of the Bardo to lights, elements, passions, aggregates, wisdoms, and divine figures, and discusses the deceased in the Intermediate State.
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The Tibetan Book of the Dead THE FUNDAMENTAL TEACHINGS 67 / XUI. THE MANUSCRIPT / THE MANUSCRIPT 69 / THE MANUSCRIPT 71; lines 4102-4216 confidence: medium

Early block-print titles include clear directions on the Divine Bardo called the Great Liberation by Hearing, an exposition of the wrathful aspect, prayers invoking Buddhas and Bodhisattvas, root verses, a prayer to rescue one from narrow places of the Bardo, and a setting-face-to-face of the Sipa-Bardo.

The listed treatises concern the Divine Bardo, Sipa or Sidpa Bardo, rescue from narrow places, protection from Bardo fears, symptoms of death, and ransoming of the dying.
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The Tibetan Book of the Dead THE FUNDAMENTAL TEACHINGS 67 / XUI. THE MANUSCRIPT / THE MANUSCRIPT 69 / THE MANUSCRIPT 71; lines 4102-4216 confidence: high

Early block-print titles include clear directions on the Divine Bardo called the Great Liberation by Hearing, an exposition of the wrathful aspect, prayers invoking Buddhas and Bodhisattvas, root verses, a prayer to rescue one from narrow places of the Bardo, and a setting-face-to-face of the Sipa-Bardo.

Listed prayers invoke Buddhas and Bodhisattvas for assistance, rescue one from narrow places of the Bardo, and protect one from Bardo fears.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 6509-6644 confidence: high

The addressee is told that deities had shone one by one, but because of evil propensities the addressee was awed, terrified, and remained until now.

The passage organizes the experience by day, prior appearances, lights that come to receive the addressee, and a mapped mandalic set of deities and realms.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 6647-6766 confidence: medium

“These forty-two perfectly endowed deities, issuing from within thy heart, being the product of thine own pure love, will come to shine.”

Within a Bardo passage, the addressee is instructed to recognize deities, realms, and wisdom light-paths that come to shine upon and strike the heart.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 6768-6890 confidence: high

The radiances are said to be the addressee's own intellectual faculties, not from elsewhere; the addressee is told not to be attracted or terrified, to abide in non-thought-formation, and that the forms and radiances will merge into the self so Buddhahood is obtained.

The passage maps appearing Wisdom radiances and Six Loka lights, gives instructions for responding to them, and states the consequences of liberation or rebirth.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 6768-6890 confidence: medium

The prayer names wandering in Sangsara through the five virulent poisons and asks to be led on the bright radiance-path of the Four Wisdoms united by the Five Victorious Conquerors, with the Five Orders of Divine Mothers as rearguard, and to be rescued from the impure light-paths of the Six Lokas.

The prayer asks to be led by the Five Victorious Conquerors, guarded by the Five Orders of Divine Mothers, and rescued from impure light-paths.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 6892-7009 confidence: high

Prayer asks for rescue from the dread Bardo, placement in the five pure Divine Realms, and recognition of one's own inner light.

The passage is set in the Bardo, speaks of the five pure Divine Realms, doors of the Six Lokas, receiving deities, and a competing pathway to the brute world.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 6892-7009 confidence: medium

Being set face to face with Truth allows those destined to liberation to recognize it; those with heavy evil karma or failed vows do not recognize and stray downwards.

The passage says those failing to recognize Truth stray downwards, and that a pathway to the brute world produced by stupidity comes to receive the deceased.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 7011-7130 confidence: high

To the west of the circle appears the red Knowledge-Holding Deity of the Great Symbol, smiling and radiant, embraced by the Red Dakini, holding a crescent-knife and blood-filled skull, dancing, and making the mudra of fascination.

The passage situates apparitions in a directional circle, describes successive visionary lights and sounds, and gives instructions to the addressee on how to respond.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 7133-7263 confidence: high

The addressee is told not to be attracted to the dull blue light of the brute-world; attraction would cause a fall into that world with miseries of slavery, dumbness, and stupidness.

The passage maps post-mortem movement through Bardo stages with lights, guides, ambuscades, paradise realms, downward wandering, unhappy worlds, and liberation through recognition.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 7265-7364 confidence: high

Ordinary devotees fear the deities because they lack training to recognize the Bardo; adepts master Death, know apparitions are unreal, and may attain rebirth, paradise, or Nirvana.

The passage maps post-mortem encounters with radiances and deities, where recognition leads to liberation or paradise and failure of recognition leads to miserable states.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 7265-7364 confidence: medium

Mantrayanic devotees who practiced visualization, perfection processes, and essence mantras need not wander far in the Chönyid Bardo; when breathing ceases they are led into pure paradise realms by Heroes, Heroines, and Knowledge-Holders.

Qualified mantrayanic devotees are said to be led into pure paradise realms by Heroes, Heroines, and Knowledge-Holders after breathing ceases.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 7366-7480 confidence: high

The Thodol is called indispensable for several groups; those who have meditated on the Great Perfection and Great Symbol are said to recognize the Clear Light at death, and recognition of Peaceful and Wrathful visions in bardo is linked with specific attainments.

The passage lays out recognition at death, recognition of Peaceful and Wrathful visions in the Chonyid Bardo, recognition in the Sidpa Bardo, and an Eighth Day instruction to the deceased.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 7482-7615 confidence: high

Tahdol mantras are described as talismans for safe Bardo passage and happy rebirth; copies or strips may be tied to the corpse and burned or buried with it, compared to the Egyptian Book of the Dead interred with a mummy.

The Tahdol mantras are explicitly said to provide safe passage through the Bardo and happy rebirth, and to be tied to the corpse and burned or buried with it.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 7482-7615 confidence: high

The first deity pair comes from within the deceased's brain and shines upon the deceased; the instruction says not to fear, to know it as one's own intellect and tutelary deity, and states that recognition and merging bring liberation and Buddhahood.

The passage lays out successive appearances tied to days, with consequences depending on recognition or fear: first the Great Glorious Buddha-Heruka pair, then Ninth Day Vajra Order, then Tenth Day Precious-Gem Order.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 7482-7615 confidence: medium

If one flees through awe and terror, then on the Ninth Day the blood-drinking deities of the Vajra Order come to receive the deceased.

The Ninth and Tenth Day appearances are triggered when the deceased flees through terror or fails to recognize the prior appearances because of obscurations.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 7617-7737 confidence: high

If the deceased flees in terror, the blood-drinking Lotus Order comes on the Eleventh Day; Padma-Heruka is described with colors, faces, hands, feet, implements, consort, union, and emergence from the western quarter of the brain.

The passage orders the deceased's post-mortem encounters by the Eleventh, Twelfth, and beginning of the Thirteenth Day, with specific deity groups appearing after failures of recognition.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 7740-7872 confidence: high

The deceased is called by name, addressed as nobly-born, told to listen, and told that on the Thirteenth Day the Eight Kerimas emanate from the eastern quarter of the brain and shine upon the deceased.

The deceased receives instructions for the Thirteenth and Fourteenth Days as successive groups of directional deities and outer-circle figures appear and must be faced without fear.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 7874-8015 confidence: high

The southern group is described as six animal-headed Yoginis or goddesses with colors and implements, including shaving-knife, urn, lotus, dorje, club, and skull with blood; they issue from the southern quarter of the addressee's own brain and shine forth, with the instruction not to fear.

The addressee is guided through a sequence of directional deity appearances that arise from within the brain, is repeatedly told not to fear, and is taught that recognition prevents wandering in Samsara and leads to Buddhahood.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 8017-8116 confidence: high

“whatever fearful and terrifying visions thou mayst see, recognize them to be thine own thought-forms.”

The passage addresses a deceased Bardo wanderer who encounters terrifying visions and is instructed how to respond to them to avoid wandering into Samsara.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 8017-8116 confidence: high

The addressee is instructed to believe tutelary deities have come to receive them, take refuge, remember the Precious Trinity, recollect the tutelary deity by name, and pray for rescue in the Bardo.

The deceased is instructed to pray to the tutelary deity and guru for rescue while wandering in the Bardo.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 8119-8242 confidence: high

Opening Bardo prayer: the speaker wanders in Sangsara/Bardo and asks Blood-Drinking, Peaceful, Wrathful, Buddhas, goddesses, and tutelary deities for guidance, rear-guard protection, fearlessness, recognition of lights and bodies, and transformation of Reality’s sound into the Six Syllables.

The passage depicts a post-mortem Bardo with dangers, ambuscades, lights, sounds, deities, stages, and a later Sidpa Bardo, and gives ritual guidance for moving through it.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 8244-8346 confidence: high

The teaching is called the Great Liberation by Hearing; even hearing it once may allow remembrance in the Intermediate State. It is to be read in congregations, proclaimed to living persons, read over pillows of the ill, and read beside corpses.

The passage explicitly names the teaching Great Liberation by Hearing and says hearing it, remembering it in the Intermediate State, and not disbelieving it can bring liberation.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 8244-8346 confidence: high

Meditation on the deities of the Mystic Path of the Mantra while living is said to influence the peaceful and wrathful visions that dawn in the Chonyid Bardo; the teaching should be read, memorized, and kept in mind.

The passage emphasizes training, reading, memorizing, and keeping the Bardo teaching clear during life so it will be effective when Bardo visions arise.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 8244-8346 confidence: high

Book II is titled as the reminder or clear setting-face-to-face in the Intermediate State when seeking rebirth; the Block-Print title describes it as the setting-face-to-face in the Intermediate State of seeking worldly existence or rebirth from the Great Liberation by Hearing on the after-death plane.

Book II is introduced as a clear setting-face-to-face in the Intermediate State when seeking rebirth, with the Block-Print note glossing it as seeking worldly existence or rebirth on the after-death plane.
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The Tibetan Book of the Dead THE JUDGEMENT / THE MANTRA OF CHENRAZEE / PRAYER FOR GUIDANCE 199 / PRAYER FOR GUIDANCE 201; lines 10747-10847 confidence: high

The prayer describes wandering in Sangsara through intense illusion, following a bright light-path of abandoning hallucinatory fear, being led by Wrathful Ones, guarded by wrathful goddesses, saved from the Bardo passage-way, and placed in Buddhahood.

The passage combines wandering in Sangsara, a bright light-path, divine leaders and rear-guards, and rescue from the narrow Bardo passage-way.
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The Tibetan Book of the Dead THE JUDGEMENT / THE MANTRA OF CHENRAZEE / PRAYER FOR GUIDANCE 199 / PRAYER FOR GUIDANCE 201; lines 10747-10847 confidence: medium

The prayer describes wandering in Sangsara through intense illusion, following a bright light-path of abandoning hallucinatory fear, being led by Wrathful Ones, guarded by wrathful goddesses, saved from the Bardo passage-way, and placed in Buddhahood.

The passage names Bardo states dawning, asks for rescue from the Bardo passage-way, and presents practice instructions for Birthplace and Dream Bardos.
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The Tibetan Book of the Dead THE MANTRA OF CHENRAZEE / PRAYER FOR GUIDANCE 199 / PRAYER FOR GUIDANCE 201 / PRAYER FOR RIGHT-KNOWLEDGE 203; lines 10850-10964 confidence: high

At the dawning of the Dhyana Bardo, the speaker asks to abandon distractions and illusions, keep the mind in undistracted samadhi, gain firmness in visualization and perfected stages, and avoid misleading passions.

The passage names a sequence of bardos—Dhyana, Moment of Death, Reality, and taking Rebirth—and gives specific recognitions or practices for each stage.
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The Tibetan Book of the Dead THE MANUSCRIPT 71 / THE MANUSCRIPT 73 / XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75; lines 4308-4425 confidence: medium

The Bardo Thodol is described as a recovered apocryphal book, probably a Tibetan compilation from the first centuries of Lamaism, and broadly accepted and used in Tibet as a funeral ritual.

The Bardo Thodol is described as a sacred book used by lamas as a funeral ritual and as a record of belief in existence after death.
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The Tibetan Book of the Dead THE SCIENCE OF DEATH! / XXXIV FOREWORD / AFTER-DEATH EXISTENCE XXKV / XXXVI FOREWORD; lines 559-667 confidence: high

The deceased becomes aware of being dead but imagines a body like the former physical body; this dream-body has no reflection or shadow and can pass through mountains.

The passage lays out sequential after-death states: awareness of death, the First Bardo with the Clear Light, Second and Third Bardo states, and later appearances of peaceful and wrathful divinities.
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The Tibetan Book of the Dead THE SCIENCE OF DEATH! / XXXIV FOREWORD / AFTER-DEATH EXISTENCE XXKV / XXXVI FOREWORD; lines 669-782 confidence: high

Power and bad action are dissolvent; the deceased’s evil karma appears as Lower Bardo divinities who terrify him, causing flight and descent toward birth in a Loka.

The passage describes movement through Lower Bardo and Third Bardo, postmortem signs, Judgement, Hell, Heaven-world, other Lokas, and return to earth or rebirth.
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The Tibetan Book of the Dead THE SCIENCE OF DEATH! / XXXIV FOREWORD / AFTER-DEATH EXISTENCE XXKV / XXXVI FOREWORD; lines 785-896 confidence: high

The passage states: "There is no breach (Uchchheda) of consciousness, but a continuity of transformation," followed by Death-Consciousness, other states, desire or mental action, entry into a suitable matrix, and Birth-Consciousness.

The passage sequences Death-Consciousness, continued states of consciousness, karma-generated desire, entry into a matrix or womb, and Birth-Consciousness.
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The Tibetan Book of the Dead THE SCIENCE OF DEATH! / XXXIV FOREWORD / AFTER-DEATH EXISTENCE XXKV / XXXVI FOREWORD; lines 785-896 confidence: high

For rebirth in flesh, conception and birth may require circumstances not present at death; schools maintaining Antardbhava continue dying consciousness into a Gandharva lasting seven or seven times seven days, compared with the forty-nine days of the Bardo, and the Gandharva forms an embryo when possible.

The passage describes Antardbhava as an intermediary existence in which dying consciousness continues into a Gandharva for seven or forty-nine days before embryo formation.
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The Tibetan Book of the Dead THE SCIENCE OF DEATH! / XXXIV FOREWORD / AFTER-DEATH EXISTENCE XXKV / XXXVI FOREWORD; lines 785-896 confidence: high

The passage asks how liberty of choice exists if conscious states are determined by Karma, since the text gives injunctions to the deceased; it answers that instructions may call up latent tendencies toward the counselled action.

The passage explains that injunctions to the deceased may activate latent tendencies and that prayers, merits, and mind-to-mind influence can help the deceased.
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The Tibetan Book of the Dead THE SYMBOLISM 3 / THE ESOTERICISM 7 / IV. THE ESOTERIC SIGNIFICANCE OF THE FIVE ELEMENTS / THE ESOTERICISM 9; lines 1313-1368 confidence: medium

The fifth element Ether is symbolized as “the green light-path of the Wisdom of Perfected Actions,” which “does not dawn” because the deceased’s Wisdom or Bodhic faculty is undeveloped.

The passage concerns the consciousness of the deceased and a green light-path that does not dawn because the Bodhic faculty is undeveloped.
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The Tibetan Book of the Dead The Tibetan Book of the Dead / THE SCIENCE OF DEATH! / XXXIV FOREWORD / AFTER-DEATH EXISTENCE XXKV; lines 512-556 confidence: high

The passage says that, as in Swedenborg and Outward Bound, the deceased does not at first know that he is dead.

The passage states that the deceased does not at first know he is dead and connects this with an intermediate after-death state.
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The Tibetan Book of the Dead The Tibetan Book of the Dead / THE SCIENCE OF DEATH! / XXXIV FOREWORD / AFTER-DEATH EXISTENCE XXKV; lines 512-556 confidence: high

The passage says that these souls do not cease to be Hindu or Catholic or lose their respective beliefs because of death.

The passage repeatedly states that souls retain religious identities, beliefs, and even habits such as drinking and smoking after death.
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The Tibetan Book of the Dead The Tibetan Book of the Dead / THE SCIENCE OF DEATH! / XXXIV FOREWORD / AFTER-DEATH EXISTENCE XXKV; lines 512-556 confidence: medium

Indian reports describe hauntings by unhappy ghosts or Pretas, said to be allayed by performance of the Preta Shraddha rite at Gaya.

The passage describes hauntings by Pretas allayed by Preta Shraddha and an English haunting ceasing after a Requiem Mass.
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The Tibetan Book of the Dead The Tibetan Book of the Dead / THE SCIENCE OF DEATH! / XXXIV FOREWORD / AFTER-DEATH EXISTENCE XXKV; lines 512-556 confidence: high

The passage says those who have passed on do not necessarily immediately lose habits such as drinking and smoking, though post-death whisky and cigars are not gross material things.

The passage states that after-death whisky and cigars are not material things but dream-like imagined continuations of waking habits.
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The Tibetan Book of the Dead The Tibetan Book of the Dead / THE SCIENCE OF DEATH! / XXXIV FOREWORD; lines 469-509 confidence: high

The dying or deceased man is adjured to recognize the Clear Light and thus liberate himself if ripe for the liberated state.

The passage lays out a sequence after death: recognition of Clear Light, secondary Clear Light, the first Chikhat Bardo, Chinyid Bardo, dream-like state, and return to embodied earth-life.
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The Tibetan Book of the Dead The Tibetan Book of the Dead / THE SCIENCE OF DEATH! / XXXIV FOREWORD; lines 469-509 confidence: medium

“Bodhisattva emits the light called ‘Seeing the Buddha’” so the dying think about the Tathagata and go to the latter's pure realms after death.

A Bodhisattva emits the light called “Seeing the Buddha” so that the dying think of the Tathagata and go to the Tathagata's pure realms after death.
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The Tibetan Book of the Dead The Tibetan Book of the Dead / THE SCIENCE OF DEATH! / XXXIV FOREWORD; lines 469-509 confidence: medium

After the first Bardo, the scheme begins with complete recovery of Death-Consciousness without intermediate stages; psychic life continues from just before the swoon, and life immediately after death is described as similar to and continuous with preceding life, as Spiritists assert.

The author states that postmortem psychic life is taken up from immediately before the swoon and that life immediately after death is similar to and a continuation of preceding life.
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The Tibetan Book of the Dead The Tibetan Book of the Dead / THE SCIENCE OF DEATH!; lines 181-297 confidence: high

The passage describes Phowa as projecting consciousness into another body, compares it to Indian occult powers of body-leaving, discusses possession-like entry into another body, and says successful transference means there is no Bardo.

Instruction, artery pressing, the state of Death-consciousness, Bardo, and the proper path of the outgoing vital current are all linked to the dying person’s future state.
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The Tibetan Book of the Dead The Tibetan Book of the Dead / THE SCIENCE OF DEATH!; lines 181-297 confidence: medium

Pressing the arteries regulates the outgoing vital current’s path through the brahmarandhra or Foramen of Monro; a San Cristoval holed stone is described as allowing a dead man’s adaro or double to pass to the head, with comparison to pierced dolmens elsewhere.

The passage describes a holed stone whose function is to allow a dead man’s adaro or double to pass to the head.
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The Tibetan Book of the Dead The Tibetan Book of the Dead / THE SCIENCE OF DEATH!; lines 299-385 confidence: high

Hindu belief is summarized as teaching nine bodily apertures; good exits are above the navel, and the best is through the Brahmarandhra at the top of the cranium, linked with the thousand-petalled lotus and consciousness.

The passage ranks bodily exits, describes exits above the navel as good, and identifies the crown aperture as the best exit associated with the highest centre.
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The Tibetan Book of the Dead The Tibetan Book of the Dead / THE SCIENCE OF DEATH!; lines 387-466 confidence: high

The dying or dead man is urged to recognize apparitions as creatures of his own maya-governed mind that veil the Clear Light of the Void; doing so liberates him at any stage.

The dying or deceased sees apparitions and must recognize them as mind-produced and unsubstantial to be liberated.
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The Tibetan Book of the Dead The Tibetan Book of the Dead / THE SCIENCE OF DEATH!; lines 69-179 confidence: high

The book deals with the period after death ending with rebirth; consciousness passes from birth-consciousness to death-consciousness, and the Bardo or intermediate state has three stages: Chikhai, Chonyid, and Sidpa Bardo.

The passage repeatedly describes the text as a manual or guide dealing with the period after death, the Bardo stages, and the experiences of the deceased in other worlds.
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The Tibetan Book of the Dead The Tibetan Book of the Dead / THE SCIENCE OF DEATH!; lines 69-179 confidence: high

The book deals with the period after death ending with rebirth; consciousness passes from birth-consciousness to death-consciousness, and the Bardo or intermediate state has three stages: Chikhai, Chonyid, and Sidpa Bardo.

The Bardo is explicitly described as an intermediate state divided into three stages through which transformation toward a new being occurs.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 10027-10127 confidence: high

Beings in the Intermediate State become habituated to the Bardo; evocation can reinforce the illusion that the Bardo is a place for progress; Bardo visions are karmic thought-forms carried over from earth-life.

The passage maps an Intermediate State where deceased beings experience illusion, karmic visions, and possible delay before moving onward.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 10027-10127 confidence: high

If karma requires womb-entry, the teaching for selecting the womb-door is given; the addressee is warned not to enter any womb casually and to meditate on Hayagriva if compelled by tormenting furies.

The addressee is instructed to choose between transfer to a pure Buddha realm and selection of a sangsaric womb-door, with foreknowledge of birth-places.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 10130-10259 confidence: high

The seeker laments wandering in Samsara and resolves to be born in the Happy Western Realm at the feet of Buddha Amitabha, miraculously from a lotus blossom.

The passage maps alternative post-mortem destinations: pure paradise realms, Tushita, and human womb-birth, each selected through directed wish or discernment.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 10130-10259 confidence: high

If supernormal birth is not possible and womb-entry is necessary or desired, the text teaches selection of the womb-door; the seeker surveys the Continents and chooses where religion prevails.

When paradise birth is unavailable, the text gives an art for choosing a womb, selecting a favorable continent and social-religious birth condition, and entering the womb.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 10261-10379 confidence: high

If one cannot part with attraction and repulsion, those of low mentality and evil karma may be liable to take refuge among brutes; the officiant is told to call the deceased by name.

The passage lays out Bardo locations and routes, including womb-door selection, light paths, the Intermediate State, Chonyid Bardo, Sidpa Bardo, upward and downward movement, and turning points for liberation.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 10261-10379 confidence: high

Advanced devotees or yogis can use Transference at death, avoid the Intermediate State, and depart by the Great Straight-Upward Path; those less practiced may recognize the Clear Light in the Chonyid Bardo and go upward.

Advanced practitioners depart by the Great Straight-Upward Path, and less practiced persons who recognize Clear Light go by an upward course.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 10261-10379 confidence: high

Advanced devotees or yogis can use Transference at death, avoid the Intermediate State, and depart by the Great Straight-Upward Path; those less practiced may recognize the Clear Light in the Chonyid Bardo and go upward.

Liberation is repeatedly tied to recognizing the Clear Light, recognizing the dawning deities, or recognizing at one of many turning points and reminders.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 10261-10379 confidence: medium

The address is to be repeated seven times, followed by several named invocations, good-wish paths, Bardo root words, rescue prayers, the Zahdol, and a rite conferring liberation through propensity.

The officiant is instructed to repeat the address and read named Bardo prayers and liberation texts; a note describes Zahdol passages made into talismans for living and dead bodies.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 10261-10379 confidence: high

If one cannot part with attraction and repulsion, those of low mentality and evil karma may be liable to take refuge among brutes; the officiant is told to call the deceased by name.

Those with weak karmic connections and obscurations are said to wander downward into the Sidpa Bardo, while those of low mentality and evil karma may take refuge among brutes.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 10381-10497 confidence: high

Peaceful and Wrathful Deities are present to receive the deceased, while Maras and Interrupters also come; hearing the Doctrine turns the deceased's views and liberation is obtained because the deceased has a mental body rather than a flesh-and-blood body.

The deceased is described as wandering in the Bardo, hearing the Doctrine, being directed in after-death progression, and potentially reaching liberation or an appropriate state of existence.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 10381-10497 confidence: medium

The deceased can hear and come from any distance in the Bardo through supernormal perception; the Teaching is compared to a catapult, a heavy beam moved on water, and a bridle controlling a horse, with notes linking these to directing the deceased toward liberation or a suitable state.

The Doctrine is likened to a catapult, a water-floated beam, and a bridle that controls a horse, all illustrating how the deceased may be directed after death.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 10499-10633 confidence: high

The dying person is described as leaving this world for the world beyond, alone and without protectors; he enters darkness, precipice, jungle solitude, Vast Silence, Great Ocean, Wind of Karma, instability, conflict, a Great Afflicting Spirit, terror from Messengers of the Lord of Death, and repeated existence under Karma.

The dying person leaves this world for the world beyond and is described moving through a sequence of perilous states and places: darkness, precipice, jungle solitude, Vast Silence, Great Ocean, Wind of Karma, and the long narrow passage-way of the Bardo.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 10635-10645 confidence: high

The prayer asks Saint Michael to be present and assist a named brother labouring toward his end, and to defend him from the infernal dragon and from the frauds of evil spirits.

The prayer is made for a person in the last hour of life and asks for assistance, defense, reception of the soul, and conveyance to rest.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 10635-10645 confidence: high

The prayer asks Saint Michael, in the dying brother’s last hour, to receive his soul into his holy bosom and bring him to a place of refreshing, peace, and rest.

The prayer asks Saint Michael to receive the soul and bring the dying person to a place of refreshing, peace, and rest.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 8991-9137 confidence: high

“Lords of Death! are thine own hallucinations. Thy desirebody is a body of propensities, and void. Voidness cannot injure voidness.”

The passage names the Lords of Death, Righteous King, and Bull-headed Spirit of Death in a judgment setting, while stating that such figures are one's own hallucinations and not external realities.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 8991-9137 confidence: high

The officiant is instructed to tell the deceased to remember the Compassionate One, Sangha, Dharma, and Buddha; think fears as the tutelary deity or Compassionate One; recall initiation and guru names; tell them to the Righteous King; and avoid awe and terror.

Bracketed directions instruct the officiant to address the deceased by name, provide instructions, and use remembered initiation and guru names before the Righteous King.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 8991-9137 confidence: high

The officiant is instructed to tell the deceased to remember the Compassionate One, Sangha, Dharma, and Buddha; think fears as the tutelary deity or Compassionate One; recall initiation and guru names; tell them to the Righteous King; and avoid awe and terror.

For one unable to meditate, the passage instructs remembrance and prayer to the Compassionate One, Buddha, Dharma, and Sangha, and re-imagining fears as the tutelary deity or Compassionate One.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 8991-9137 confidence: high

The deceased is told that immediate experiences will be momentary joys followed by momentary sorrows, intense like the taut and relaxed mechanical actions of catapults, and is warned not to attach to joys or be displeased by sorrows.

The section on the all-determining influence of thought describes alternating intense joys and sorrows, advises non-attachment and non-aversion, and states that a higher plane vision will dawn before higher rebirth.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 8991-9137 confidence: medium

“Lords of Death! are thine own hallucinations. Thy desirebody is a body of propensities, and void. Voidness cannot injure voidness.”

The desire-body is described as void and incapable of injury by voidness, and the deceased is told that even falling down precipices will not hurt.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 9139-9252 confidence: high

The deceased, with unpurified vision, may become angry at the relatives' actions; the text warns that this can bring birth in Hell and instructs the deceased to avoid anger and meditate on love.

The passage gives direct instructions to the deceased after death, describing perceptions, dangers, and outcomes in the Bardo, including Hell, pretas, lower regions, and higher planes.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 9255-9388 confidence: high

The Intermediate State intellect is described as unstable and powerful in thought; the deceased is instructed to avoid impious thoughts and pray to the Compassionate One or tutelary deities.

The passage gives instructions for the deceased in the Intermediate State, including prayer, repeated guidance by an officiant, wandering while seeking a body, and the appearance of six realm-lights.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 9255-9388 confidence: high

The Intermediate State intellect is described as unstable and powerful in thought; the deceased is instructed to avoid impious thoughts and pray to the Compassionate One or tutelary deities.

The prayer invokes Buddhas, the Compassionate One, and tutelary deities to remove fear, dispel miseries, protect the deceased, and allow the clear light of Samadhi to shine.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 9390-9542 confidence: high

The officiant is told that if the deceased cannot understand, illusion may overcome them and they may wander to the doors of wombs; the officiant should call the deceased by name.

The deceased wanders in the Sidpa Bardo, encounters directional movement and frightening impressions, sees signs of a birthplace, and is instructed about avoiding entry into a womb.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 9390-9542 confidence: medium

The deceased is told to form one single resolve, likened to directing a horse with reins; to remember spiritual relationships and teachings; to continue good acts; and to recognize the boundary between going upward and downward.

The deceased is told that the boundary between going upward and going downward is present, and that a single resolve and good acts are essential.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 9545-9666 confidence: high

The addressee is told: "thou wilt see visions of males and females in union" and should withhold from going between them, regard father and mother as Guru and Divine Mother, meditate, bow, worship mentally, and request religious guidance.

The bardo consciousness receives sequential methods for closing the womb-door and avoiding entry into another birth.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 9545-9666 confidence: high

The passage introduces a third method for repelling attachment and repulsion and states: "There are four kinds of birth: birth by egg, birth by womb, supernormal birth, and birth by heat and moisture." It adds that entry through attachment and repulsion may lead to birth as a horse, fowl, dog, or human.

The Knower may be reborn as named animals or wander into hell, unhappy ghosts, and the Six Lokas, with suffering emphasized.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 9668-9792 confidence: high

If still ready to enter the womb, the teaching called “The Untrue and the Illusory” is to be used to close the womb.

The passage addresses consciousness in the Bardo, describes its readiness to enter a womb, and gives sequential methods for preventing or redirecting rebirth.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 9794-9930 confidence: high

Under the womb-door instructions, the officiant is told to invoke all Buddhas and Bodhisattvas, repeat the Refuge, call the deceased by name three times, and instruct the deceased to select a womb if the womb-door has not been closed.

The passage maps postmortem visions to possible rebirth destinations and gives the deceased instructions about which visions to enter or avoid.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 9932-10024 confidence: high

If one is to be born in Hell through evil karma, wailing-like songs are heard; gloomy lands, black and white houses, black holes, and black roads appear; entering Hell brings heat and cold suffering and long delay in leaving.

The deceased encounters sounds, roads, houses, holes, and a gloomy Hell-bound landscape caused by evil karma and is warned not to enter.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 9932-10024 confidence: high

The deceased is pursued by karmic tormenting furies, with furies in front, life-cutters as vanguard, and darkness, karmic tornadoes, noises, snow, rain, hail-storms, and icy whirlwinds causing the thought of fleeing.

Tormenting furies pursue from behind and appear in front, with life-cutters leading and terrifying atmospheric signs compelling flight.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 9932-10024 confidence: high

When furies pursue and terror occurs, the deceased is instructed to visualize Supreme Heruka, Hayagriva, Vajra-Pani, or another tutelary deity in huge wrathful form; its grace separates the deceased from the furies and gives power to select the womb-door.

The deceased is told to visualize Heruka, Hayagriva, Vajra-Pani, or a tutelary deity; the deity’s grace separates the deceased from furies and gives power to select the womb-door.
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The Tibetan Book of the Dead THE WISDOM TEACHINGS 1. / VI. THE DEATH CEREMONIES / THE DEATH CEREMONIES 19 / THE EFFIGY OF THE DEAD PERSON; lines 1861-1905 confidence: high

The passage compares Egyptian priests reading their Book of the Dead to the statue of the Osiris with Tibetan lamas reading the Bardo Thödol to the Tibetan effigy, describing both as guide-books for the traveller in the realm beyond death.

The Bardo Thödol and Egyptian Book of the Dead are described as guide-books for the traveller in the realm beyond death.
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The Tibetan Book of the Dead THE WISDOM TEACHINGS 1. / VI. THE DEATH CEREMONIES / THE DEATH CEREMONIES 19 / THE EFFIGY OF THE DEAD PERSON; lines 1861-1905 confidence: medium

The spyang-pu as head-piece is compared to Egyptian images made for the Ka or spirit, sometimes complete heads, to replace or duplicate the mummy's head and help the Ka when seeking a body to rest in.

Egyptian Ka images are said to help the Ka seek a body to rest in, compared with the Knower in the Bardo seeking a prop for the body.
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The Tibetan Book of the Dead THE WISDOM TEACHINGS 13 / THE WISDOM TEACHINGS 15 / THE WISDOM TEACHINGS 1. / VI. THE DEATH CEREMONIES; lines 1738-1766 confidence: high

The service is a mystic chant giving directions for the deceased spirit to find the Western Paradise of Amitabha and escape the undesirable Intermediate State if karma permits.

The chant gives directions for the deceased spirit to find its way to the Western Paradise of Amitabha and avoid the Intermediate State if karma permits.
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The Tibetan Book of the Dead THE WISDOM TEACHINGS 15 / THE WISDOM TEACHINGS 1. / VI. THE DEATH CEREMONIES / THE DEATH CEREMONIES 19; lines 1769-1858 confidence: high

Funeral rites include reading the Bardo Thodol; other lamas chant a service by relays day and night to assist the deceased spirit to reach the Western Paradise of Amitabha, and a temple service may be added for a well-to-do family.

The passage presents Bardo readings, scheduled stages, and chanted services intended to assist the deceased spirit toward the Western Paradise of Amitabha.
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The Tibetan Book of the Dead THE WISDOM TEACHINGS 15 / THE WISDOM TEACHINGS 1. / VI. THE DEATH CEREMONIES / THE DEATH CEREMONIES 19; lines 1769-1858 confidence: high

Relatives and friends gather and are fed and lodged; the spirit receives portions of meals in a bowl before the corpse, and after removal of the corpse an effigy receives offerings until the forty-nine days of the Bardo end.

The passage repeatedly organizes offerings, returns of lamas, and Bardo readings around the forty-nine-day Intermediate State.
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The Tibetan Book of the Dead V. THE WISDOM TEACHINGS / THE WISDOM TEACHINGS 13 / THE WISDOM TEACHINGS 15 / THE WISDOM TEACHINGS 1.; lines 1680-1736 confidence: high

The deceased is introduced to divine attributes “as though in a symbolic drama of initiation”; full development of the Five Dhyani Buddhas’ bodhic powers leads to Liberation and Buddhahood.

The passage traces the deceased through Bardo visions, the Intermediate State, the fading of visions, and passage into another state of existence.
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The Tibetan Book of the Dead VI. THE DEATH CEREMONIES / THE DEATH CEREMONIES 19 / THE EFFIGY OF THE DEAD PERSON / THE DEATH CEREMONIES 23; lines 1908-2008 confidence: high

The passage says the lamas aim to restore complete consciousness to the deceased after the swoon-state following death and accustom the deceased to the Otherworld; it also mentions an opening of the mouth and eyes restoring faculties to a ghost-body or Ka.

The passage describes restoration of consciousness after death, orientation to the Otherworld, a request to be shown the way to another good world, and six named worlds of samsaric existence.
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The Tibetan Book of the Dead XI. THE COSMOGRAPHY / THE COSMOGRAPHY 63 / THE COSMOGRAPHY 65 / XII. THE FUNDAMENTAL TEACHINGS SUMMARIZED; lines 3870-3905 confidence: medium

After-death existence is described as a continuation, under changed conditions, of phenomena-born existence in the human world; both states are called karmic.

The passage describes after-death existence as karmic continuation, says the interval between death and rebirth is determined by antecedent actions, and characterizes it as a dreamlike visionary state.
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The Tibetan Book of the Dead XII. THE FUNDAMENTAL TEACHINGS SUMMARIZED / THE FUNDAMENTAL TEACHINGS 67 / XUI. THE MANUSCRIPT / THE MANUSCRIPT 69; lines 4008-4099 confidence: medium

The manuscript was worn and reframed; illuminated folios were faded but preserved; folio 111 was replaced from Dr. Van Manen’s Block-Print; the two versions are reported to be substantially identical with some spelling variations and clerical errors.

The manuscript is identified as a Bardo Thédol witness and is said to have been read many times over the dead.
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The Tibetan Book of the Dead XII. THE FUNDAMENTAL TEACHINGS SUMMARIZED / THE FUNDAMENTAL TEACHINGS 67 / XUI. THE MANUSCRIPT / THE MANUSCRIPT 69; lines 4008-4099 confidence: medium

Folio 18 shows Vairochana with the Mother of the Space of Heaven on a lion throne as First Day deities; folio 20 shows Vajra-Sattva with Mother Mamaki and four accompanying deities of the Second Day.

The catalog assigns deity and mandala illustrations to numbered days from the First Day through the Twelfth Day.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 4482-4627 confidence: high

The title material names the Chonyid Bardo and describes setting face-to-face to reality in the intermediate state, great deliverance by hearing on the after-death plane, and a doctrine of emancipating consciousness by meditation upon peaceful and wrathful deities.

The title identifies the Chonyid Bardo as an intermediate state and after-death plane and names a great deliverance by hearing in that setting.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 4629-4758 confidence: high

The Great Doctrine of Liberation by Hearing confers spiritual freedom on devotees of ordinary wit in the Intermediate State, has three divisions, and begins with the Guide Series preliminaries for emancipating beings.

The passage describes guidance through the human world and Bardo, the After-Death State, toward rebirth or Nirvana, and gives instructions for liberation in stages of the Intermediate State.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 4761-4887 confidence: high

An editorial note says the lama summons the departed by the power of Truth; even without a corpse, the spirit in the invisible Bardo-plane body must be present to receive guidance through the Otherworld, as the Egyptian Book of the Dead also directs.

The departed spirit is summoned to be present for guidance through the Otherworld, and the text gives ordered Bardo instructions, prayers, and stages.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 4889-5011 confidence: high

Individuals who have received the practical teachings may be set face to face with the fundamental Clear Light and obtain the Unborn Dharma-Kaya without an Intermediate State through the Great Perpendicular Path.

The instructions are designed to bring the dying or deceased person to recognize the Fundamental Clear Light at the death threshold and thereby obtain Liberation.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 4889-5011 confidence: high

When expiration ceases, the vital-force sinks into the nerve-centre of Wisdom and the Knower experiences the Clear Light; then the vital-force moves through the right and left nerves and the Intermediate State momentarily dawns.

The death process is mapped through the sinking and movement of vital-force in the nerve-centre of Wisdom, right and left nerves, left nerve, navel nerve-centre, and median nerve as the Bardo dawns.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 5014-5128 confidence: high

At the real setting-face-to-face, the first glimpse of the Bardo of the Clear Light of Reality, called the Infallible Mind of the Dharma-Kaya, is said to be experienced by all sentient beings.

The passage provides ordered deathbed guidance, describes the critical interval after breathing changes, the Clear Light encounter, the Bardo world, and the role of a guide who identifies symptoms.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 5130-5236 confidence: high

Three death symptoms are listed with elemental counterparts: pressure as earth sinking into water; coldness into heat as water sinking into fire; body blown to atoms as fire sinking into air; each has external bodily changes such as loss of facial control, hearing, and sight.

The death process is mapped as a sequence of bodily symptoms expressed through elemental images, followed by reference to phenomena culminating in release of the Bardo body.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 5130-5236 confidence: high

When symptoms are nearly complete, the reader is to speak in a low tone in the ear, address the person as nobly-born or venerable sir, and call the person by name when appropriate.

A reader or learned person speaks prescribed instructions at the ear of the dying person, seeks to prevent mental distraction, and directs recognition of the Clear Light.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 5130-5236 confidence: medium

A note says Ultimate Truth can be realized in this state if the deceased advanced sufficiently before death; otherwise the deceased wanders into lower Bardo conditions according to karma until rebirth.

A footnote says that without sufficient prior progress, the deceased wanders into lower Bardo conditions as determined by karma until rebirth.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 5238-5337 confidence: high

The instruction is to repeat the teaching distinctly and clearly three or seven times; this recalls the dying person's former setting-face-to-face by the guru, causes naked consciousness to be recognized as the Clear Light, and makes liberation certain through permanent union with Dharma-Kaya.

The passage distinguishes primary and secondary Clear Light stages around death and links recognition of the Clear Light to liberation.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 5339-5455 confidence: high

Prior training at death may allow Buddhahood, stopping the Wheel of Rebirth, and instant liberation; normally the person descends through lower Bardo states and then rebirth.

The passage maps stages after death: Clear Light, possible fall into lower Bardo states, separation from the body, later apparitions, and eventual rebirth if liberation is not achieved.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 5457-5591 confidence: high

If the first Bardo stage has not been taken, a distinct recalling in the second stage awakens the deceased’s intellect and brings liberation; the second-stage body is called a shining illusory-body.

The passage lays out first, second, and third Bardo stages, each with distinct conditions, dangers, and opportunities for liberation.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 5593-5738 confidence: high

The passage lists six Bardo states: womb, dream-state, ecstatic equilibrium in deep meditation, moment of death, experiencing Reality, and the inverse process of samsaric existence.

The passage maps six Bardos, situates the deceased addressee within three post-death Bardos, and gives instructions for proceeding through the Chonyid and Sidpa stages.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 5741-5869 confidence: high

The passage frames the first day among the first seven days in which the Peaceful Deities dawn, after the deceased would normally realize they are dead and on the way back to rebirth.

The passage maps a post-death sequence: recovery after death, recognition of the Bardo, dawning deities and radiances, and instructions for avoiding obstructive destinations while moving toward liberation.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 5872-5993 confidence: high

The prayer asks to be led by Vairochana on the radiant light-path of Dkarma-Dhatu Wisdom, guarded by the Divine Mother of Infinite Space, led safely across the fearful ambush of the Bardo, and placed in All-Perfect Buddhahood.

The prayer asks for guidance across the Bardo, and the Second Day instructions map deities, realms, lights, dangers, and saving responses for the deceased.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 5872-5993 confidence: medium

The aggregate of consciousness in its pure form, Mirror-like Wisdom, shines as a bright radiant white light from the heart of Vajra-Sattva, the Father-Mother, while a dull smoke-coloured light from Hell shines alongside it.

The text contrasts the bright white light of Wisdom with a dull smoke-coloured light from Hell and warns the deceased not to fear the former or prefer the latter.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 5995-6136 confidence: high

The deceased is warned not to be fond of the dull smoke-coloured Hell light, which opens because of evil karma from violent anger and leads to Hell-Worlds and unbearable misery.

The deceased in the Bardo encounters alternate lights or paths leading toward Hell, Buddhahood, or the human world, and is instructed which lights to avoid or trust.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 5995-6136 confidence: medium

The note explains rays of divine grace as a hook of salvation catching the deceased and drawing them from Bardo dangers, and compares this with Egyptian Ra hand-rays and Christian saving grace.

The passage and note describe grace-rays as hooks that strike or catch the deceased and draw them away from dangers in the Bardo.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 5995-6136 confidence: medium

The deceased is warned not to be fond of the dull smoke-coloured Hell light, which opens because of evil karma from violent anger and leads to Hell-Worlds and unbearable misery.

Attraction to the Hell light is attributed to accumulated evil karma from violent anger, and the deceased is warned that following it leads to Hell-Worlds and misery.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 6138-6262 confidence: high

The hearer is told not to be fond of the dull bluish-yellow human-world light; attraction to it leads to human birth and the sufferings of birth, age, sickness, and death.

The passage presents the Bardo as a passage in which lights or light-paths appear, and the hearer's response determines liberation or rebirth.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 6264-6384 confidence: high

The deceased is told to take refuge in the rays of Amitabha's grace, not flee them, and not be attracted to the dull red Preta-loka light, which leads to the World of Unhappy Spirits and suffering from hunger and thirst.

The passage maps choices and destinations for the deceased through Bardo light-paths, divine reception, lower realms, and a liberated destination.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 6264-6384 confidence: medium

The deceased is told to take refuge in the rays of Amitabha's grace, not flee them, and not be attracted to the dull red Preta-loka light, which leads to the World of Unhappy Spirits and suffering from hunger and thirst.

The bright red light of Amitabha is contrasted with the dull red Preta-loka light, and the Fifth Day also includes a competing Asura-loka light produced by jealousy.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 6386-6506 confidence: high

A dull green light from the Asura-loka, produced by jealousy, comes side by side with the Wisdom Rays and shines upon the deceased.

The passage maps choices and consequences in the Bardo through lights, paths, realms, divine guides, and possible liberation or fall into the Asura-loka.
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The Tibetan Book of the Dead XXXIV FOREWORD / AFTER-DEATH EXISTENCE XXKV / XXXVI FOREWORD / I. THE IMPORTANCE OF THE BARDO THODOL; lines 949-1041 confidence: high

The text describes the book as a “mystic manual for guidance through the Otherworld of many illusions and realms” and says it resembles The Egyptian Book of the Dead enough to suggest a cultural relationship.

The passage explicitly describes the Bardo Thodol as a manual for guidance through an Otherworld of illusions and realms between death and birth.
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The Tibetan Book of the Dead XXXVI FOREWORD / I. THE IMPORTANCE OF THE BARDO THODOL / THE SYMBOLISM 3 / THE ESOTERICISM 7; lines 1226-1268 confidence: high

"in the after-death state... the Knower or principle of consciousness... experiences purely psychic conditions" before re-emergence in gross matter.

The passage describes the Bardo as forty-nine days, stations, zones, aspects, fires, or fields of manifestation experienced after death by consciousness.
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The Tibetan Book of the Dead YOGA 213 / TANTRICISM 315 / TANTRICISM 217 / TANTRICISM 219; lines 11627-11697 confidence: high

The Bardo is described as like an initiatory mystery-play: actors appear on the deceased's mind-stage, the deceased is sole spectator, Karma is director, and the higher consciousness first dawns in the Clear Light.

The passage describes a structured post-mortem sequence in the Bardo: Clear Light, Peaceful and Wrathful Deities, fear, flight to the womb, and rebirth.
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celtic irish

Gods and Fighting Men BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY / CHAPTER II. OISIN IN PATRICK'S HOUSE / CHAPTER III. THE ARGUMENTS; lines 14793-14932 confidence: medium

Oisin asks whether his dog or hound may enter the court of the King of Grace with him; Patrick says it will not; Oisin says he would have his hound fed too and ranks a Fianna champion above Patrick's Lord of Piety; Patrick says God is better than all the Fianna.

Oisin asks whether his dog or hound will enter the court of the King of Grace with him, and Patrick answers that it will not be allowed.
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Gods and Fighting Men BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY / CHAPTER II. OISIN IN PATRICK'S HOUSE / CHAPTER III. THE ARGUMENTS; lines 14793-14932 confidence: high

Oisin asks whether his dog or hound may enter the court of the King of Grace with him; Patrick says it will not enter the court of the King of Power; Oisin says he would require food to be shared with his hound, and the two argue over whether a Fianna champion or God is greater.

Oisin asks whether his dog or hound will be admitted with him to the court of the King of Grace, and Patrick says it will not be admitted to the court of the King of Power.
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Gods and Fighting Men BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY / CHAPTER II. OISIN IN PATRICK'S HOUSE / CHAPTER III. THE ARGUMENTS; lines 14793-14932 confidence: medium

Oisin defends the sons of Baiscne, invokes Conan, remembers sleeping on the mountain and hunting deer, while Patrick warns him between the straight and crooked ways; Oisin says that with Fergus and Diarmuid he would go every old path without priests’ leave.

Patrick describes Oisin as standing between the straight way and the crooked, tells him to avoid the crooked path of pains, and promises the angels of God beneath his head.
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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 confidence: medium

Caoilte enters a hill of the Sidhe to be healed of old wounds; the narrator says whether he returned is unknown and questions a tradition linking him with Patrick at the same time as Oisin.

Caoilte goes into a Sidhe hill for healing of old wounds, and the narrator leaves his return uncertain.
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Gods and Fighting Men CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN / BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY; lines 14361-14452 confidence: high

Oisin says that he and golden-haired Niamh turned westward from land, and the sea went away before them and filled in waves behind them.

Oisin and Niamh leave Ireland westward, cross an extraordinary sea route, and arrive in the Country of the Young.
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Gods and Fighting Men CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN / BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY; lines 14361-14452 confidence: high

They see a delightful country in full blossom, smooth plains, a grand many-coloured king’s dun, sunny-houses, shining stone palaces, and three fifties of armed handsome men who come to meet them.

The Country of the Young is described as beautiful and blossoming, and its king promises Oisin long life, eternal youth, and every delight.
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Gods and Fighting Men CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN / BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY; lines 14454-14544 confidence: medium

Oisin asks leave of the king and Niamh to return to Ireland; Niamh fears he will not return, warns him not to get off the white horse or touch the ground, says he would become old and blind, and gives him a farewell kiss.

Oisin says he went away and came back from the Country of the Young, a place distinct from changed Ireland.
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Gods and Fighting Men CHAPTER III. THE ARGUMENTS / CHAPTER IV. OISIN'S LAMENTS / NOTES / I. THE APOLOGY; lines 15253-15337 confidence: medium

The author says readers who care for Cuchulain, Finn, Lugh, and Etain may recognize belief in an invisible world and immortal life behind the visible and mortal, and may proceed to fuller versions and manuscripts; Kuno Meyer’s Old Irish students are mentioned.

The author explicitly describes an enduring belief in an invisible world and immortal life behind the visible and mortal world, in connection with Irish heroic stories.
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Gods and Fighting Men CHAPTER III. THE BATTLE OF GABHRA / BOOK TEN: THE END OF THE FIANNA. / CHAPTER I. DEATH OF BRAN / CHAPTER II. THE CALL OF OISIN; lines 14164-14263 confidence: medium

"Niamh of the Golden Head is my name"; she says she is "the daughter of the King of the Country of the Young."

The Country of the Young is reached from over the sea and is described as a place where death and wasting by time are absent.
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Gods and Fighting Men CHAPTER III. THE BATTLE OF GABHRA / BOOK TEN: THE END OF THE FIANNA. / CHAPTER I. DEATH OF BRAN / CHAPTER II. THE CALL OF OISIN; lines 14164-14263 confidence: medium

Niamh tells Finn she is Niamh of the Golden Head, daughter of the King of the Country of the Young, has come from over the sea, and loves Oisin for his name, bravery, and comeliness.

The destination is over the sea and is described as fruitful, wealthy, full of feasting and music, and without death or lessening; Oisin's horse then heads for the sea.
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Gods and Fighting Men CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3599-3699 confidence: medium

At a fair at Teamhair, Etain alone sees and hears a rider who sings of his country: beautiful unblemished people, youth without aging, pleasant fields and flowers, streams of mead and wine, no care or sorrow, and inhabitants who see others while unseen.

Midhir addresses Etain as a beautiful woman, describes his wonderful ageless country with no sorrow, and asks her to come with him.
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Gods and Fighting Men CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE; lines 4450-4532 confidence: medium

At sea, white shouting waves as large as mountains rise around Ciabhan, salmon rise beside the curragh, and fear comes on him.

Ciabhan crosses dangerous waters and reaches Tir Tairngaire, Loch Luchra, and Manannan's city with supernatural features.
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Gods and Fighting Men CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN; lines 3788-3890 confidence: medium

Manannan sends Fer Ferdiad, his Tuatha de Danaan pupil and a Druid, in the shape of a household woman; Fer Ferdiad sings a sleep-spell over Tuag, brings her to Inver Glas, and seeks a boat to bring her asleep to the Land of the Ever-Living Women.

Fer Ferdiad seeks a boat to bring sleeping Tuag to the Land of the Ever-Living Women.
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Gods and Fighting Men CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY; lines 3892-3967 confidence: medium

Manannan is said to come to Finn and the Fianna in the form of the Gilla Decair, bring them to Land-under-Wave, hunt with them on Cnoc Aine, and sometimes help them.

Manannan in the form of the Gilla Decair is said to bring Finn and the Fianna away to Land-under-Wave.
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Gods and Fighting Men CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4094-4220 confidence: high

Bran brings the branch into the royal house; a woman in strange clothing appears and sings of a branch of the apple-tree from Emhain, a far island with shining horses, plains, blossoms, birds, colours, delight, and music.

The destination is a far land beyond the sea, identified with Emhain and the Land of Women, described through islands, sea travel, and guidance from Manannan.
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Gods and Fighting Men CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4094-4220 confidence: high

Bran brings the branch into the royal house; a woman in strange clothing appears and sings of a branch of the apple-tree from Emhain, a far island with shining horses, plains, blossoms, birds, colours, delight, and music.

The woman's song says Emhain is without grief, sorrow, death, sickness, or weakness and is filled with music, beauty, and abundance.
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Gods and Fighting Men CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4094-4220 confidence: high

The chapter begins by saying some went to Manannan's country beyond the sea and later gave an account of it.

The passage frames Manannan's country as beyond the sea, has the woman describe Emhain as free from grief, death, sickness, and weakness, and has Bran set out by sea toward the Land of Women and Emhain.
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Gods and Fighting Men CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4222-4255 confidence: medium

Bran and his companions reach the Land of Women; the chief woman at the landing-place welcomes Bran, son of Febal, and invites him to land.

Bran and his companions travel over the sea to the Land of Women, receive extraordinary hospitality, and later return toward Ireland.
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Gods and Fighting Men CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4222-4255 confidence: medium

Bran and his companions reach the Land of Women; the chief woman at the landing-place welcomes Bran, throws him a ball of thread that sticks to his palm, and pulls the curragh to land.

The travellers reach the Land of Women by curragh over the sea, enter a place with a welcoming woman, a grand house, and inexhaustible provisions.
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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 confidence: medium

The stranger says he comes from a country of truth without age, withering, sadness, jealousy, envy, or pride; he gives Cormac the branch in return for three gifts Cormac promises to give.

The stranger claims to come from a country without age or sorrow, and Cormac later crosses through mist into a marvelous plain with supernatural buildings, beings, and features.
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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 confidence: medium

The stranger says he comes from a country with "nothing but truth" and without age, withering, heaviness, sadness, jealousy, envy, or pride; he gives the branch if Cormac will give three requested gifts in return.

After Ethne is taken, Cormac follows, is separated by mist, and enters a plain with supernatural duns, Sidhe figures, wondrous structures, a well, and other marvels connected to the stranger's ageless country.
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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 confidence: high

"I come," she said, "from Tir-nam-Beo, the Land of the Ever-Living Ones, where no death comes."

A woman from the Ever-Living Ones summons Connla to lands without death, sorrow, aging, or withering.
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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 confidence: medium

The woman says she comes from Tir-nam-Beo, the Land of the Ever-Living Ones, where no death comes; she describes lasting feasts, kindness without quarrelling, and the people of the Sidhe.

The woman describes Tir-nam-Beo as a land where death does not come and names other otherworld places before Connla sails away across the sea.
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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 4609-4694 confidence: high

The chapter opens by saying Tadg went to the Land of the Ever-Living Ones and came back again.

The passage frames Tadg as one who went to the Land of the Ever-Living Ones and came back, then narrates a long voyage across the sea to strange islands.
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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 4609-4694 confidence: medium

Chapter title and opening identify Tadg in Manannan's Islands and state that Tadg, son of Cian, went to the Land of the Ever-Living Ones and came back.

The opening says Tadg went to the Land of the Ever-Living Ones and came back again.
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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 confidence: high

A foreigner guides because he had been on the track before; after six weeks without land he says they are astray on the great ocean with no boundaries, and a storm begins.

Tadg's party crosses a dangerous boundless sea, survives a storm, reaches an island explicitly called a paradise, and proceeds through staged places of knowledge.
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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 confidence: high

A foreigner who had been on the same track guided the party; after six weeks without land he says they are astray on the boundless ocean, and a terrifying wind and sea arise.

The travellers are lost on a boundless ocean, survive a storm, then arrive at Inislocha, a beautiful island later called a paradise and associated with permanent life and former rulers of Ireland.
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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 confidence: medium

The woman says the white-marble dun belongs to the royal line of Irish kings from Heremon to Conn, names the country Inislocha, names Rudrach and Dergcroche as its kings, tells Irish history, and directs Tadg to the middle dun for knowledge.

The duns are associated with the royal line of Irish kings and with former kings, chiefs, nobles, and named peoples of Ireland.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4786-4887 confidence: high

Cliodna of the Fair Hair identifies herself as of the Tuatha de Danaan, beloved of Ciabhan, source of the name Cliodna's wave, and a long-time island dweller who eats the tree's apples.

Tadg and his companions move through an island of wondrous inhabitants and objects, then leave over the sea toward Ireland while the island disappears from view.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4786-4887 confidence: high

At the ship, Cliodna tells Tadg's comrades that although they think only one day has passed, they have been there a full year without food or drink; cold and hunger would never come upon them there.

The companions think they have been present only one day, while Cliodna says a full year has passed and that they used no food or drink.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4786-4887 confidence: medium

The young man has a sweet-smelling golden apple; when he eats a third it is not diminished, and it nourishes the two lovers so that age and sorrow cannot touch them after tasting it.

Tadg and his companions enter an extraordinary island with deathless food, a shining house, altered time, supernatural inhabitants, gifts for the return, a sea departure, and a mist-hidden disappearance of the island.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4786-4887 confidence: medium

At the ship, Cliodna asks how long they have been in the country; Tadg's comrades think one day, but she says a whole year has passed without food or drink, and that cold or hunger would never come on them there.

Tadg's comrades think they have stayed one day, but Cliodna says they have been there a full year without food or drink, and that cold or hunger would never come on them there.
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Gods and Fighting Men CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN; lines 4901-5032 confidence: high

"Fiachna, son of Betach, went down into the lake then, for it was out of it he had come, and Laegaire went down into it after him, and fifty fighting men along with him."

Laegaire and his men enter the lake after Fiachna and arrive at a strong place connected with Magh Mell; after a year they return to Ireland and are mourned as if gone from ordinary life.
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Gods and Fighting Men CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN; lines 4901-5032 confidence: high

Laegaire says it would be shameful not to help; Fiachna goes down into the lake, and Laegaire follows with fifty fighting men.

Laegaire and fifty men follow a Sidhe figure down into a lake to Magh Mell / the Happy Plain, later returning mounted to Ireland and then bidding farewell.
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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 confidence: medium

Laegaire says each of fifty men has a wife, names his own wife as the Tear of the Sun, says he has a blue sword, values one night of the Sidhe above the other kingdom, returns there, and is made king with Fiachna and Fiachna’s daughter.

Laegaire rejects the value of the earthly kingdom, praises the nights of the Sidhe, returns to the Sidhe kingdom, and does not come out again.
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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 confidence: medium

Laegaire says each of the fifty has a wife, names the Tear of the Sun as his wife, says he has a blue sword, values Sidhe nights above a whole kingdom, and returns to be king with Fiachna and Fiachna's daughter.

Laegaire values a night of the Sidhe above a whole kingdom and returns to the otherworldly kingdom, where he remains.
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Gods and Fighting Men WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 329-417 confidence: medium

The Men of Dea fight the misshapen Fomor, as Finn fights Cat-Heads and Dog-Heads; after defeat by men, the gods make houses in the hearts of hills.

The passage describes gods defeated by men who dwell in hills and call men to their houses and to Under-Wave, a country of abundance.
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Gods and Fighting Men WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 329-417 confidence: medium

After being overcome by men, the Men of Dea make houses in the hearts of hills and call men to their houses and to their country Under-Wave, promising earthly goods in greater abundance.

The Men of Dea, after being overcome, dwell inside hills and invite men to an Under-Wave country of greater abundance.
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Heroic Romances of Ireland FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 3241-3435 confidence: medium

Laeg reports seeing yellow-haired Labraid by his cairn with spears and an apple of gold, then describes Labraid and Failbe dwelling together with thrice-fifty retainers, couches, copper frontings, golden posts, and a jewel used as a torch.

Laeg's report describes richly furnished halls, jewel light, steeds, singing and food-bearing trees, a well, cloaks with gold fastenings, and an unfailing vat of ale.
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Heroic Romances of Ireland FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 3241-3435 confidence: medium

Laeg says he found yellow-haired Labra by a cairn with spears; Labra directed him to the house where Failbe dwells. Labra and Failbe share one house with retainers; the house has couches, copper frontings, golden posts, a jewel torch, and nearby steeds.

Laeg’s report describes an extraordinary realm with jeweled light, precious metals, singing and food-bearing trees, a well, and an ale vat that never fails.
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Heroic Romances of Ireland LITERAL TRANSLATION / TEXT OF LEABHAR NA H-UIDHRI / INTRODUCTION / TEXT WITH INTERLINEAR TRANSLATION; lines 13014-13287 confidence: medium

The narrative says that during the year before Mider came to Eochaid for chess he had been wooing Etain; he addresses her as a fair-haired lady and asks whether she will come with him into a marvelous land.

Mider woos Etain by inviting her to a marvelous land with music, beauty, sweet streams, mead, wine, ale, new milk, and a different mode of visibility.
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Heroic Romances of Ireland PAGE 23 / PAGE 24 / PAGE 25 / PAGE 26; lines 6841-6925 confidence: medium

“O fair-haired woman, will you come with me / into a marvellous land wherein is music (?)”

A speaker invites a woman to leave with him for a marvelous land, identified as the Great Plain or Great Country and contrasted with Ireland.
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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 4083-4199 confidence: medium

Fraech's body is borne to camp; the army keens him; women in green tunics stand over the corpse and carry him into the fairy dwelling, after which the ford and elfmound are named for Fraech.

After Fraech is mourned, women in green tunics carry his corpse into a fairy dwelling or elfmound.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER II / CONTENTS III / CHAPTER III / CHAPTER IV; lines 3364-3389 confidence: medium

"THE CONCEPTION OF THE HAPPY OTHERWORLD IN PARALLEL TALES OF A MYTHIC CHARACTER"

The passage twice identifies the Happy Otherworld as the organizing conception for chapters on mythic parallel tales and early romantic literature.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER II / THE CONCEPTION OF THE HAPPY OTHERWORLD IN BRAN'S / VOYAGE / I40 MONGAN; lines 4359-4444 confidence: medium

The passage says Bran's Voyage is one example of a class of romantic narrative reaching back to the dawn of Irish literature, and that its leading conceptions, the Happy Otherworld and Rebirth, may be paralleled from tales of equal or greater antiquity.

The passage explicitly names the Happy Otherworld as one of the two leading conceptions embodied in Bran's Voyage and says it may be paralleled from other tales.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER II / THE CONCEPTION OF THE HAPPY OTHERWORLD IN BRAN'S / VOYAGE / I40 MONGAN; lines 4446-4467 confidence: high

The damsel describes a land whose inhabitants are free from death and decay, enjoy simple delights, and dwell in thrice fifty distant isles west of Ireland guarded by Manannan, son of Lir.

The Happy Otherworld is described as a deathless and decay-free land of thrice fifty isles lying west of Ireland, with access guarded by Manannan.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER III / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 3391-3416 confidence: medium

Chapter V lists topics including the wonderland of the hollow hill, the home of the Tuatha de Danann, the Tochmarc Etaine or Wooing of Etain, and the relation of the Hollow Hill to the Oversea Elysium.

The passage repeatedly frames the chapter topics around the Happy Otherworld, the Otherworld conception, Faery, Oversea Elysium, and Walhalla.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER III / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 3391-3416 confidence: medium

The Chapter V heading mentions exposition and criticism of Professor Zimmer's views, Laegaire mac Crimthainn's Visit to Faery, and possible influence of Scandinavian Walhalla.

The headings list Laegaire mac Crimthainn's Visit to Faery and Cormac mac Art in Faery.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER III / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 3391-3416 confidence: medium

Chapter V lists topics including the wonderland of the hollow hill, the home of the Tuatha de Danann, the Tochmarc Etaine or Wooing of Etain, and the relation of the Hollow Hill to the Oversea Elysium.

The passage names the Oversea Elysium as a concept related to the Hollow Hill.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER III / ISO OISIN / CHAPTER IV / I70 THE ISLE OF IMITATION; lines 5371-5469 confidence: high

The passage says the two tales share an episode of a mysterious island where the mortal visitor is constrained to imitate the inhabitants; it judges the episode less integrated in Bran than in Maelduin.

The passage explicitly identifies this as an episode common to Bran and Maelduin, involving a mysterious island and constrained imitation by the mortal visitor.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER III / ISO OISIN / CHAPTER IV / I70 THE ISLE OF IMITATION; lines 5371-5469 confidence: high

Maelduin's seafarers reach a white-rampart fort with a small cat, treasures, feast goods, and liquor. After a foster-brother takes a necklace despite warning, the cat burns him to ashes.

The rich fort is guarded only by a cat, and the author later describes the pattern as a solitary palace full of riches guarded by a mysterious animal in Otherworld romance.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER III / ISO OISIN / CHAPTER IV / I70 THE ISLE OF IMITATION; lines 5371-5469 confidence: high

Maelduin's seafarers reach a white-rampart fort with a small cat, treasures, feast goods, and liquor. After a foster-brother takes a necklace despite warning, the cat burns him to ashes.

A foster-brother seizes a necklace despite warning and is destroyed; the author explicitly calls the theft-taboo an essential element of visits to the Otherworld.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER III / ISO OISIN / CHAPTER IV / I70 THE ISLE OF IMITATION; lines 5371-5469 confidence: medium

On the fifteenth island, black-clad and black-bodied people wail continually. A foster-brother and some rescuers join the wailing; two are recovered by avoiding sight and breath of the land, but the foster-brother remains.

Two Maelduin companions are left behind after joining island behaviors, and the commentary suggests an original incident of a comrade left behind in the Otherworld for an offence against its laws.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI; lines 5901-5984 confidence: medium

A great mist and darkness surround Conn’s party; they hear a horseman approaching, he throws a spear three times, and then welcomes Conn.

Conn’s party is surrounded by mist and darkness, fears being carried into an unknown country, and then reaches a beautiful plain with a supernatural-looking rath, golden tree, and house.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI; lines 6168-6269 confidence: medium

Ciabhan reaches the seashore, sees a high-prowed currach containing Lodan and Solus, and the three sail together; waves toss them until they see a knight on a dark grey horse with a golden bridle who rises on every tenth wave without wetting himself.

Ciabhan, Lodan, and Solus voyage over the sea, encounter a supernatural mounted guide, and are taken to the Land of Promise and Manannan’s fort; the passage later links the story to the conception of the Happy Otherworld.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI; lines 6271-6373 confidence: medium

Clidna leaves the Pleasant Plain of the Land of Promise with Iuchna to reach Mac ind Oc; Iuchna uses guile and music in a bronze boat, Clidna sleeps, her course is turned, and a flood overtakes the boat and drowns her.

The passage explicitly names the Pleasant Plain, Land of Promise, and Land of Everliving Women as designations of the Happy Otherworld in these traditions.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI; lines 6375-6476 confidence: high

The narrator says Fenian mythic romance retained the Happy Otherworld conception and later shaped it in Michael Comyn's poem of Oisin in the Land of Youth.

The passage frames Irish romance around the Happy Otherworld and describes a pleasant land where fragrant branches remove hunger, thirst, and the memory of hardship.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI; lines 6478-6510 confidence: high

At the golden-coloured next fort, a gracious queen in golden vesture greets Teigue, says his journey was foretold, and is identified as Cesair, daughter of Bethra son of Noah, who abides with companions in everlasting life.

The passage maps successive otherworld places containing everlasting life, saints, righteous descendants of Adam, royal inhabitants, and a named paradise.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI; lines 6512-6585 confidence: high

Veniusa says she is a daughter of Adam; four daughters dwell in four mysterious magic countries, separated because of their mother's transgression but placed in joyful domiciles for their virginity and purity dedicated to God.

The passage describes mysterious magic countries, separate joyful domiciles, a mansion for righteous kings after acceptance of the faith, and Teigue's movement through this otherworld setting.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI; lines 6587-6655 confidence: medium

The Vision of MacConglinne is dated in plan and partial execution to the early twelfth century, remodelled in the thirteenth, and described as brilliant buffoonery largely parodying Voyages to the Otherworld.

The Vision of MacConglinne is described as a parody upon Voyages to the Otherworld and includes a vision of being transported to a marvellous land of Cockayne.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IX / CHAPTER X / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD; lines 3461-3482 confidence: high

"CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD"

The chapter heading and outline concern the Happy Otherworld, Homeric Hades, Elysium, and Christian eschatological descriptions.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IX / CHAPTER X / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD; lines 3461-3482 confidence: high

The outline mentions varying accounts of Elysium as outerworld and underworld, the romantic and didactic use of the conceptions, Hyperboreans, and later localisation of a marvel land in India.

The outline explicitly mentions varying accounts of Elysium as outerworld and underworld.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IX / CHAPTER X / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD; lines 3461-3482 confidence: medium

The outline mentions Lucian, Greek as the main source of Christian eschatological descriptions, and a parallel between Greek and Irish Elysium romance.

The outline explicitly states a parallel between Greek and Irish Elysium romance.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IX / THE DEVELOPMENT OF THE HAPPY OTHERWORLD IN / IRISH LEGEND / CHAPTER X; lines 7629-7779 confidence: medium

The Phoenix poem describes a far eastern noble land where the Phoenix dwells, inaccessible to many and removed from evil-doers by the Creator; the door of Heaven’s realm is often opened in sight of the happy.

The chapter frames the passage as an analogue of the Happy Otherworld, and the Phoenix poem describes a remote eastern paradisiacal land without old age, death, sickness, sin, want, or harmful weather.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IX / THE DEVELOPMENT OF THE HAPPY OTHERWORLD IN / IRISH LEGEND / CHAPTER X; lines 7781-7800 confidence: medium

"'Tis the Lord's behest" that twelve times over the glorious land the joyous water-floods should sport.

The passage describes a glorious land marked by holy permanence, recurring waters, unfading vegetation, renewed fruit, fragrance, and endurance through eternity.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 6996-7104 confidence: high

The chapter introduces Fis Adamnain as a professedly Christian Irish vision of Heaven and Hell, linked by the author to the Irish Happy Otherworld and discussed in relation to its date and redaction.

The passage frames the text as a vision of Heaven and Hell and describes movement to a first land, then further heavenly regions including the Lord's throne and city.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 7106-7190 confidence: high

Glass chancel-rails, gold, silver, gems, musical stones, flaming lights, angelic illumination, and fragrant nourishment are described in the city.

The passage describes an otherworldly city or kingdom marked by light, precious materials, fragrance, fruitfulness, delight, and absence of moral, bodily, and environmental defects.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 7106-7190 confidence: medium

Glass chancel-rails, gold, silver, gems, musical stones, flaming lights, angelic illumination, and fragrant nourishment are described in the city.

Musical precious stones appear in the heavenly city, and the commentary explicitly identifies music as a main point of contact with Otherworld happiness.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 7106-7190 confidence: medium

Adamnan's fiery circle encompassing that land is said to recall Maelduin's encircling rampart of flame through which companions behold island dwellers feasting.

The passage states that Adamnan's fiery circle encompassing the land recalls Maelduin's encircling rampart of flame around island feasting.
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Heaven includes uninterrupted feasting among nine ranks of angels and holy assemblies, with golden chairs, glass beds, and silver stations assigned according to honour and well-doing.

Heaven includes feasting among angels and holy assemblies, with each person placed in golden, glass, and silver stations according to honour, right, and well-doing.
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Heavenly joys are compared with Bran's Voyage and the Wooing of Etain; Zimmer links the fourfold division to Irish literature and Irish Latin texts such as Tundale's Vision.

The passage reports Zimmer's account that Christian Irish thought found room for a native Happy Otherworld as an interim resting place and added a provisional hell, completing a fourfold postmortem division.
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The Voyage of Snegdus and Mac Riagla brings travelers to the isle where Enoch, Elijah, and men of the Gael dwell until Judgment, good and without sin or crime.

Enoch, Elijah, and sinless men of the Gael dwell on an isle until Judgment in the Voyage of Snegdus and Mac Riagla.
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The Voyage of Snegdus and Mac Riagla brings travelers to the isle where Enoch, Elijah, and men of the Gael dwell until Judgment, good and without sin or crime.

Travelers are brought to the isle of Enoch and Elijah and also attain a distinct Christian heaven described as a lofty island.
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The term tir tairngiri, land of promise, designates both Canaan flowing with milk and honey and the heavenly kingdom.

The passage says tir tairngiri designates Canaan and the heavenly kingdom and is conjoined with tir innambeo, the land of the living ones named in Echtra Condla.
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"after the seafaring of Connla, the ruddy son of Conn, to the land of promise {cotir tairngire), Art Oil remained alone"

The passage cites Connla's seafaring to the Land of Promise and discusses the evidence under the heading of an early Irish Elysium.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER VI / CHAPTER VII / CHAPTER VIII / THE IRISH VISION OF THE CHRISTIAN HEAVEN; lines 3418-3436 confidence: medium

Chapter VII is headed as treating fragmentary independent presentations of the happy Otherworld conception and lists items including the Echtra Nerai, Nera's Expedition into the Otherworld, Angus of the Brugh and the Conquest of the Sid, and several dinnshenchas topics.

The passage explicitly identifies a happy Otherworld conception and a separate chapter on the Irish vision of the Christian Heaven and Christian future world.
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Chapter VIII is headed as the Irish vision of the Christian Heaven and lists the Fis Adamnain, Adamnan's Vision, the Tidings of Doomsday, the fourfold division of the Irish Christian future world, and discussion of the term tir tairngiri.

The contents list names the Tidings of Doomsday and the fourfold division of the Irish Christian future world.
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The chapter introduces the development of the Irish Happy Otherworld/Elysium conception and distinguishes two main types: the Oversea type and the Hollow Hill type.

The passage presents a magic land across the western sea with beauty, abundance, joyful inhabitants, absence of ills, freedom from age and death, and mortal access by summons.
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The chapter introduces the development of the Irish Happy Otherworld/Elysium conception and distinguishes two main types: the Oversea type and the Hollow Hill type.

The passage describes a wonderland associated with the sid or fairy hills and compares it with the broader Elysium conception.
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“points of contact with the Oversea type” include “the amorous nature of the dames of Faery” and “a definite connection of the magic land with water.”

The passage repeatedly links the magic land, under-wave locale, sea-connected beings, and the Happy Otherworld with water or the sea.
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Cuchulinn's Sick Bed treats death and warfare as common Otherworld incidents and appears to ignore supernatural time lapse and fatal return to earth.

The passage explicitly mentions supernatural lapse of time and fatal or non-scathless return to earth as prominent Otherworld features.
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Chretien's isle de Voirre, realm of King Maheloas, has no thunder, lightning, storm, toads, serpents, excessive heat, or winter; the passage identifies it as Glastonbury, where Melvas reigned.

Avalon/Glastonbury, the isle de Voirre, Insula Pomorum, the Pseudo-Gildas ocean-girt island, and Manannan's land are discussed as wonder-island or paradise descriptions.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER VIII / CHAPTER IX / THE DEVELOPMENT OF THE HAPPY OTHERWORLD IN / IRISH LEGEND; lines 7522-7627 confidence: high

The ocean-girt island has no thief, plunderer, enemy, violence, harsh winter or summer; it has peace, concord, eternal spring, flowers, fruit, youths with a virgin, no age, disease, or pain, joy, and common property.

The Pseudo-Gildas island lacks thieves, enemies, violence, old age, disease, and pain, and contains peace, joy, youth, and eternal spring.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER VIII / THE IRISH VISION OF THE CHRISTIAN HEAVEN / CHAPTER IX / CHAPTER X; lines 3438-3459 confidence: medium

CHAPTER IX / THE DEVELOPMENT OF THE HAPPY OTHERWORLD IN IRISH LEGEND

The passage explicitly identifies the Happy Otherworld in Irish legend and a chapter on non-Irish Christian and Jewish analogues of the Happy Otherworld.
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"SCANDINAVIAN, IRANIAN, AND INDIAN ACCOUNTS OF THE HAPPY OTHERWORLD"

The chapter title and synopsis explicitly organize Scandinavian, Iranian, and Indian materials around the Happy Otherworld and include Paradise, Heaven, and eschatological topics.
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"Visions of the Happy Otherworld ... Eric the far-travelled ; Helge Thoreson ; Thorkill and Guthorm ; Hadding"

The synopsis explicitly names 'Visions of the Happy Otherworld' in later romantic literature and lists associated named examples.
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Menelaus captures Proteus, seeks foreknowledge, and is told he will not die in Argos but will be conveyed by the deathless gods to the Elysian plain at the world's end, where Rhadamanthus is and life is easy, without snow, storm, or rain, and with a cooling West wind from ocean.

Menelaus is not to die in Argos but is to be conveyed by the deathless gods to Elysium, a remote blessed realm.
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The narrator notes that Menelaus does not die but is conveyed away from earth, not to the company of the gods, and that the privilege is due to his relation to Helen, who is of the race of the deathless. The narrator then turns to remote fairy lands whose access is difficult but possible and whose return is rare but not miraculous.

The isle of Syria and other remote lands are described as exceptionally fertile or delightful, with no dearth or hateful sickness, and as difficult but possible for mortals to access.
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Menelaus captures Proteus, seeks foreknowledge, and is told he will not die in Argos but will be conveyed by the deathless gods to the Elysian plain at the world's end, where Rhadamanthus is and life is easy, without snow, storm, or rain, and with a cooling West wind from ocean.

Both the Elysian plain and Olympus are described through the absence of snow, storm, rain, or other adverse weather, with cooling wind, clear air, and white light.
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The narrator states that immortal women of Hellas and Erin alike desire mortal embraces and offer the same lure, freedom from death or decay; the main difference is said to be stronger Greek patriarchal and marital authority, with Zeus restricting a subordinate goddess while Manannan concedes freedom of choice to his wife.

The passage explicitly states that the immortal women of Hellas and Erin share the same lure of freedom from death or decay, and compares Greek divine regions with Irish sid traditions.
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Post-Homeric epics are said to feature frequent transfer of heroes to an Elysian land, including Iphigenia, Memnon, Achilles, and Telegonus in island or deathless settings.

Multiple named figures are carried off or granted undying life, and Hesiodic heroes are placed at the world's end in the Isles of the Blessed.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER X / PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD; lines 8443-8544 confidence: high

Hesiod's heroic race includes some who fall at Thebes or Troy and others whom Zeus places at the world's end, in the Isles of the Blessed by Ocean, where Kronos reigns and fruits grow three times yearly.

The Isles of the Blessed are located by deep Ocean, at the world's end, where heroes dwell untroubled and the earth yields honey-sweet fruits three times yearly.
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Rohde's Homeric belief is summarized: something called Psyche persists as a shadowy double, leaves after cremation for a remote place with no return, and lacks power over the living.

Rohde's summarized Homeric belief has the Psyche leave the burnt body for a remote place from which return is impossible and where it cannot affect the living.
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Hesiod's five ages are described by after-death status: golden as happy daimons, silver as powerful and worshipped, iron as nameless in Hades, and a few heroes as translated to the Isles of the Blessed.

The passage contrasts golden, silver, iron, and heroic races by postmortem status and summarizes the rule that divine favor can lead to translation.
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Rohde regards the Odyssey's Elysian land as a reaction against the weary hopelessness of the afterlife vision given to Ulysses in Hades; poetic imagination creates the Elysian fields as a refuge for human hopes.

The Elysian land is described as reached by divine favor rather than death, with body and psyche remaining together and decay removed.
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The Iliad contains elements in which gods hide favorites with a veil of invisibility; Zeus considers taking Sarpedon alive to Lykia; gods could be imagined as transferring mortals to a divine dwelling and giving them divine food to confer deathlessness.

The passage discusses gods transferring mortals alive to a divine-like land and describes a happy land to which heroes may be translated escaping death.
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Irish “translated ones” share with Menelaus and his companions that their translation has no worship attached and no influence on mortal affairs.

Irish translated heroes and Menelaus-like Greek figures are described as translated but not worshipped and not influencing mortal affairs.
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The passage says singers of Sigurd and Helge believed in Walhalla as a place of reward and delight for brave warriors, yet the Helge poet disregards it for tragic effect.

The passage contrasts Walhalla, where brave warriors are rewarded, with Helge's barrow, and argues that inconsistent Hereafter beliefs may coexist.
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The author argues that different, even inconsistent, Hereafter beliefs may coexist in the same time or poet group, and that a western island Elysium in Greek belief need not be late or due to Oriental influence.

The passage identifies Greek belief in a western island Elysium and the Elysian fields as part of Greek Hereafter imagination.
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Hesiod's golden age people are described as living like gods with untroubled minds, free from work, care, age, and ill, unchanging in body, enjoying perpetual feasting, with rich plains and flocks.

Hesiod's golden age people live like gods, free from labor, care, age, and illness, with unchanging bodies and perpetual feasting.
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After death, the happy beings become ministers of Zeus, guardians of mortals, warders off evil, protectors of righteousness, and dispensers of divine punishment.

The passage repeatedly treats Elysium or the Happy Otherworld as a realm tied to the dead, heaven, and the mead of Asphodel.
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The Leucadian white rock is linked with the land of departed souls: Hermes leads the souls of the wooers past it to the mead of Asphodel, and leaping from it is proverbial for dying.

The Leucadian white rock lies on the route of souls to the mead of Asphodel, and leaping from it is said to be proverbial for dying.
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The passage says that in Pindar, Elysium is granted to old-time heroes and to those steadfast through three lives who keep their souls free from envy; they follow the road of Zeus to Kronos' castle over the Isles of the Blest, with ocean breezes and golden flowers for bracelets and crowns.

The passage repeatedly links blessed destinations with steadfastness, freedom from envy, justice, righteousness, or being among the rewarded dead.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER X / PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD; lines 8852-8952 confidence: high

The passage says that in Pindar, Elysium is granted to old-time heroes and to those steadfast through three lives who keep their souls free from envy; they follow the road of Zeus to Kronos' castle over the Isles of the Blest, with ocean breezes and golden flowers for bracelets and crowns.

Elysium, the Isles of the Blest, and the abodes of the just are described with breezes, flowers, fruit, springs, music, games, banquets, peace, joy, and freedom from climatic extremes.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER X / PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD; lines 8852-8952 confidence: high

In the Pseudo-Platonic Axiochus, Socrates consoles Axiochus by describing the abodes of the just: fruits, clear springs, flowered meadows, philosophical converse, theatres, poets, dance, music, banquets, perpetual peace, unmixed joy, mild climate, and initiates celebrating mysteries in first place.

The initiated take first place in the blessed region, while the unsanctified and uninitiated live in a slough and the initiated purified dwell with the gods.
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The Republic is cited as referring to an Orphic doctrine in which Musaeus and his son take the just into the world below, where the saints feast on couches, wear crowns, and spend their time drinking.

The passage describes blessed feasting below, a slough for the uninitiated, and the vision of Er's Heaven and Hell as two underworld districts.
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Aristophanes' Frogs pictures the Elysian plain as a region of the underworld reached by Bacchus and his slave, open to the just and those purified through initiation.

The passage describes an Elysian plain in the underworld, a Hades Elysium associated with postmortem reward, and an underworld land of wise, powerful, immortal beings in both Greek and Irish comparison.
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Aristophanes' Frogs pictures the Elysian plain as a region of the underworld reached by Bacchus and his slave, open to the just and those purified through initiation.

The cited Aristophanic Elysian plain is not restricted to old heroes but is open to all the just and to those purified through initiation.
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The Irish blissful land is described as lying across the western main, within the hollow hill, or beneath lake waters.

The Irish blissful land is located across the western sea, in a hollow hill, or under lake waters; Greek Elysian places are also discussed as islands, gardens, and underground realms.
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Later Greek literature is said to use the Isle of the Blessed as a heaven and utopia; the Odyssey is associated with happy, fertile, peaceful land imagery.

The passage states that later Greek literature used the Isle of the Blessed in celebrating both a heaven and a utopia, including happy, fertile, peaceful land imagery.
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Lucian's True Story is introduced as a fantastic journey to the Isle of the Blessed; the approach includes fragrant air, flowers, harbours, transparent rivers, meadows, woods, birds, and flute-like sounds from trees.

Lucian's hero and sea-farers come by fantastic journey to the Isle of the Blessed, a lush island with harbours, rivers, meadows, a city, and blessed inhabitants.
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The city is described with gold, emerald, cinnamon-tree gates, ivory, beryl, amethyst, a river of ointment, unaging inhabitants, perpetual spring, Zephyrus, flowers, shrubs, and monthly fruiting vines.

The island has perpetual spring, unaging inhabitants, monthly fruiting vines, fragrant flowers, Zephyrus, and abundant fountains and rivers of desirable substances.
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The sea-farers land, walk through a flowered meadow, meet island guardians, are bound with rose manacles, are conducted to Rhadamanthus, and are allowed to remain and feast.

The blessed partake in symposia in the Elysian Field, recline on flower couches, and drink from fountains of milk and pleasure, leading to joy and festivity.
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The passage states a "parallelism between Greek and Irish legend" and compares Calypso's isle, Rhadamanthus' realm, Helen and Menelaus with Bran and Connla, and compares Olympus or the sun-god's western halls with Mider's sid and Angus' Brugh.

The passage repeatedly describes or compares blessed western islands, Elysian fields, Fortunate Islands, and Irish western isles as forms of a Happy Otherworld.
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The passage says Greek influence shaped Roman literature, that Latin writers repeat Greek models for Hades, and that Roman interest focused on Hades as a place of rewards and punishments under ethical Greek doctrines such as Orphic-Pythagorean ideas.

The Roman treatment of Hades is characterized as a place of rewards and punishments under Greek ethical influence.
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“the two phenomena are absolutely unrelated to each other,” and likeness is “solely due to the common relationship” of two imaginative belief-groups; likeness does not necessarily involve direct relation.

The passage links happy fields, rich isles, the western main, Elysian isles, and Greek-Irish Happy Otherworld comparison.
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Virgil is called the most authoritative Roman exponent of Otherworld belief; his Aeneas descent into Hades is described as reproducing an Orphic katabasis under Orphic-Pythagorean influence.

Aeneas’ descent into Hades is described, followed by his view of Tartarus, Elysium, the blessed dead, and the souls awaiting return.
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Christian instruction is described as offering visions of heaven and hell, while Irish material includes Manannan's realm, the sid of Mider or Angus, amorous deities, and a land reachable by a favoured mortal without dying; Christian literature is called insufficient to account for the Irish legends.

The passage describes a land that a favoured mortal may reach without dying and later says the favoured mortal does not die, with deathlessness as Elysium's chief privilege.
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The passage lists points of agreement between Ireland and Homeric Greece: island Elysium, mountain home of the gods, Elysium reserved for favoured mortals through divine relationship or caprice, amorous goddesses, the mortal not dying, deathlessness, absence of ethical or philosophical ideal, and simple sensuous delights.

The passage identifies island Elysium as a shared Irish and Homeric feature and describes the translated life there as simple sensuous delights.
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The passage says Irish accounts show kinship with Homeric belief, lack post-Homeric underworld hierarchy, and generally lack the judicial function of later Greek Otherworld lords, except in Maelduin's Voyage.

The passage repeatedly discusses the Irish Happy Otherworld, western wonderland, Land of Promise, and island Elysium as blessed otherworldly places compared with Greek Elysium and Christian Heaven.
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The Voyage of Bran, Son of Febal, to the Land of the Living CONTENTS / CHAPTER I / THE HISTORICAL AND LITERARY-HISTORICAL BACKGROUND / CHAPTER II; lines 3350-3362 confidence: medium

"THE CONCEPTION OF THE HAPPY OTHERWORLD IN bran's VOYAGE"

The passage explicitly identifies 'The Happy Otherworld' and a summing-up of the Happy Otherworld conception in Bran's Voyage.
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The Voyage of Bran, Son of Febal, to the Land of the Living I30 CHANGES IN ORAL TRADITION / CHAPTER II / THE CONCEPTION OF THE HAPPY OTHERWORLD IN BRAN'S / VOYAGE; lines 4126-4216 confidence: high

The chapter heading and outline introduce the Happy Otherworld in Bran's Voyage, the doctrine of rebirth, the Mongan episode, historical and linguistic evidence, Latin loan words, and a summing up of the Happy Otherworld conception.

The passage identifies the main episode as a hero visiting a mysterious land whose inhabitants are distinguished from mortals by deathlessness, and frames this as the Happy Otherworld conception.
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Chapter heading and contents frame the section as treating early romantic use of the Happy Otherworld, imrama literature, points of contact between Maelduin and Bran, and a thesis that common portions are independent but use the same material.

The passage states that descriptions of the Happy Otherworld, as in Bran and Connla, were a component element of imrama literature.
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The queen urges the visitors to stay, promising no aging, lasting life, and nightly recurrence without labor; she identifies herself as widow of the island’s king, mother of seventeen daughters, ruler of the island, and daily judge. The men stay three months, seeming like three years.

The queen promises no aging and lasting life, and the commentary describes the land as supernatural, offering no age, no decay, pleasing food, love, vigor without labor, and withdrawal from mortal sight.
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The passage restricts comparison to Maelduin's twenty-seventh adventure and discusses whether the chaste island queen reflects Christian chastity or a genuine non-Christian variant of mortals visiting the Otherworld lady.

The passage explicitly describes a variant of mortals visiting the lady of the Otherworld and compares Bran and Maelduin in the Land of Women.
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The passage links supernatural lapse of time and the fate of a mortal returning to earth; it cites the expression that three months seemed three years and also raises a hypothesis involving Dido and Aeneas.

The passage links supernatural lapse of time with the inevitable fate awaiting the mortal on return to earth, and discusses Bran's fatal return and Maelduin's inverted time expression.
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The passage concludes that Maelduin's Land of Women is later and less original than Bran's, then notes three magic apples on Maelduin's seventh and tenth islands that sustain the seafarers and prevent hunger and thirst.

The passage identifies magic apples in Maelduin's Voyage that suffice for forty nights and forbid hunger and thirst.
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The Voyage of Bran, Son of Febal, to the Land of the Living I40 MONGAN / CHAPTER III / ISO OISIN / CHAPTER IV; lines 5272-5369 confidence: high

The passage describes Maelduin's thirty-first adventure: an island encircled by a turning fiery rampart with an open door; within are beautiful human inhabitants in rich garments, feasting with golden vessels while ale music is heard.

The passage describes a rotating fiery rampart with an open door through which voyagers see beautiful inhabitants feasting with golden vessels.
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The chapter introduces fragmentary presentations of the Happy Otherworld conception and says Nera's Expedition into the Otherworld tells what befell Nera in Faery.

Nera's tale is explicitly framed as an expedition into the Otherworld or Faery, and the sid mounds are said to open about Halloween.
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The Brugh contains "three trees, fruit thereon for ever," two swine, a jar of excellent beer, and "in that abode no one ever died."

The Brugh is a deathless palace with perpetual fruit, food, drink, and swine; the passage directly connects this with the deathlessness of the Otherworld or oversea Elysium.
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The Voyage of Bran, Son of Febal, to the Land of the Living I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 6868-6967 confidence: medium

A bird-flock from the Land of Promise comes to welcome Patrick on Cruachan Aigle, strikes the lake with its wings until it is white as new milk, calls him to come, and Patrick blesses the lake.

A bird-flock from the Land of Promise welcomes Patrick, calls him, transforms the lake's appearance, and Patrick blesses it.
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The Voyage of Bran, Son of Febal, to the Land of the Living INTRODUCTION / X THE VOYAGE OF BRAN / KUNO MEYER. / THE VOYAGE OF BRAN SON OF FEBAL; lines 1033-1183 confidence: medium

Bran is told to row steadily, that the Land of Women is not far, and that he will reach Emne before sunset.

Bran rows over the sea to the Island of Joy and the Land of Women, places with unusual inhabitants, altered behavior, abundant hospitality, and altered time.
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The figure asks for a drink from Loch Ló while looking at blood; a white host takes him under a wheel of clouds to a gathering without sorrow.

A white host takes the foretold figure under a wheel of clouds to a gathering where there is no sorrow.
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The Voyage of Bran, Son of Febal, to the Land of the Living INTRODUCTION / X THE VOYAGE OF BRAN / KUNO MEYER. / THE VOYAGE OF BRAN SON OF FEBAL; lines 1185-1214 confidence: medium

A note reports two possible places of the same name, one in west Kerry and one near Lough Foyle; says Mag Mell was imagined south or south-west of Ireland; links Lough Foyle to Bran's father Febal; and discusses dindsenchas evidence for Srub Brain, 'Raven's Stream,' and Kerry references.

The note connects Mag Mell's imagined location south or south-west of Ireland with Bran's arrival at a real place, while also considering Lough Foyle and Kerry identifications.
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The Voyage of Bran, Son of Febal, to the Land of the Living INTRODUCTION / X THE VOYAGE OF BRAN / KUNO MEYER. / THE VOYAGE OF BRAN SON OF FEBAL; lines 413-612 confidence: medium

The song describes white-bronze feet under the land, blossoms dropping, and an ancient tree with blossoms on which birds call harmoniously to the Hours.

The woman's song describes Emain or the distant land as musical, joyful, beautiful, and without grief, sorrow, death, sickness, or debility.
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The Voyage of Bran, Son of Febal, to the Land of the Living INTRODUCTION / X THE VOYAGE OF BRAN / KUNO MEYER. / THE VOYAGE OF BRAN SON OF FEBAL; lines 614-821 confidence: medium

The song describes a host crossing the clear sea to a stone with many strains; Emne and other named lands by the sea; birds, women, laughter, joy, silver, clouds, western isles, and the statement that they look for neither decay nor death.

The passage maps western sea-lands and islands marked by music, joy, women, and the repeated absence of decay and death.
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The passage states that all prior variants have in common that 'The mysterious wonderland lies across the water.'

The passage states that the mysterious wonderland lies across water and discusses it as an oversea Elysium or Happy Otherworld.
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The Voyage of Bran, Son of Febal, to the Land of the Living ISO OISIN / CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V; lines 5503-5612 confidence: medium

The passage says another conception of the happy land of delight is inhabited by immortally young beings whose dwelling-place is the fairy mound or hollow hill.

The passage identifies the fairy mound or hollow hill as a happy land of delight inhabited by immortal superhuman beings.
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The Voyage of Bran, Son of Febal, to the Land of the Living ISO OISIN / CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V; lines 5614-5712 confidence: high

The hollow-hill life is said in Zimmer's account to have acquired attributes of earlier dwelling-places, especially oversea Elysium; old texts are said to mix these conceptions.

The passage discusses the Happy Otherworld or god's land in both oversea Elysium and hollow-hill or side forms, and treats these as overlapping presentations.
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Zimmer's view is summarized: the Irish pantheon was once fully organized like the Germanic; older malevolent beings became giants and monsters, and beneficent beings became local friendly powers dwelling in mounds and hillocks after Christianization.

The passage describes beneficent powers dwelling in mounds and hillocks, asks why gods withdrew into hills unless already haunting them, and connects funeral mounds with ancestral shades.
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The oversea Elysium is described as free of strife, contention, death, and pain, while the Tuatha Dé Danann share mortal passions and have wars, contentions, and possible death.

The oversea Elysium is characterized by absence of strife, contention, death, and pain.
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The passage says Laegaire's land of delights is not across the sea like Bran, Connla, Cuchulinn's Sick Bed, and the imrama, nor within a hollow hill like Etain's Wooing, but beneath the waves; it adds that a secondary derivation is not certain.

The passage discusses visits to the Otherworld and contrasts locations across the sea, within a hollow hill, and beneath the waves.
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The Voyage of Bran, Son of Febal, to the Land of the Living KUNO MEYER. / THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES; lines 1216-1350 confidence: medium

The note says that in a description of Mag Meld in Serglige Conculaind “a similar quatrain occurs,” including “tri bile do chorcorglain” at an eastern door.

The notes cite descriptions of Mag Meld from Serglige Conculaind, including three trees at a doorway and another doorway associated with the setting sun.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 10080-10186 confidence: medium

The passage distinguishes the cosmological Elysium from heaven and says Fargad 19 describes the righteous after death coming to Garotman, the dwelling-place of Ahura Mazda; Zarathustra hails the Paradise of Saints.

The passage describes the righteous coming after death to Garotman, the dwelling-place of Ahura Mazda, and quotes Zarathustra hailing the Paradise of Saints.
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The author says he will cite passages from Vedic literature relating to the Happy Otherworld.

The prose identifies the cited material as concerning the Happy Otherworld, and the hymn asks to be brought to a never-ending realm of deathlessness with heavenly light, waters, fulfilled desire, and joy.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 10446-10537 confidence: high

A Vedic hymn is said to picture heaven as an abode of bliss and immortal life granted by divine favor as reward for sacrifice; Yama is described as carousing with the gods beneath a leafy tree.

The passage describes heaven or Yama's realm as an abode of immortal bliss with abundant streams, milk, honey, butter, and lotus groves.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 10539-10638 confidence: high

Indra is described as taking the place of ruler of the halls of the blessed; the Mahabharata says a warrior who dies in battle without fleeing receives never-ending joys in Indra’s palace.

The passage says the warrior who dies in battle without fleeing receives never-ending joys in Indra’s palace.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 10539-10638 confidence: high

Swarga is compared with Walhalla and Mohammedan heaven; it is described as glorious with precious stones and gardens, with Indra enthroned while Gandharvas and Apsaras sing and dance.

Swarga is described as splendid with precious stones and gardens, with Indra enthroned and Gandharvas and Apsaras performing.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 10640-10765 confidence: medium

Greek material includes the gods' land, realms reached by mortals through special divine favor, a golden age, Elysium for specially meritorious mortals after death, and later coalescence of Elysium with the gods' land.

The passage repeatedly identifies Elysium or the Happy Otherworld as a blessed realm, gods' land, or future-world conception across multiple traditions.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 10767-10824 confidence: high

"Otherworld conception, that in which it is solely the gods' land" is posed against speculation concerning "the fate of man after he has quitted this life".

The passage repeatedly frames the Otherworld as the gods' land, a Happy Otherworld, and a divine happy land, and connects it to questions of afterlife speculation.
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Scandinavian eschatology includes heaven granted by the head deity, hell for offenders doomed by the gods, and a final conflict followed by a new glorified universe.

The passage describes Scandinavian eschatology as including heaven, hell, a final conflict between good and ill, and a new glorified universe.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 9562-9675 confidence: high

Erik, son of a petty Norse king, vows on Christmas Eve to seek Odainsakr, goes to Constantinople, becomes Christian, and tells the emperor of the vow.

Erik vows to seek Odainsakr and journeys from Norway through Constantinople toward a distant paradise-like land.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 9562-9675 confidence: high

Erik comes to a dark forest country where stars are seen all day; beyond it flows a river crossed by a dragon-guarded bridge.

The route to the radiant land passes through a dark forest, a river, a bridge, and a dragon's mouth before opening onto a sunlit plain of abundance.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 9562-9675 confidence: medium

In the land are rivers of honey, still fragrant air, no darkness, and no shadows cast by objects.

The otherworld land is described as never dark, with objects casting no shadow.
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Gorm hears of Geirrod's rich mysterious land and is told to sail across the ocean, leave sun and stars behind, journey into Chaos, and enter a land without light; he departs with Thorkill in three ships.

Gorm's route requires crossing the ocean, leaving sun and stars behind, descending into Chaos, and entering a land without light; the journey includes a river, golden bridge, hall, and cavern.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 9677-9776 confidence: high

The travellers reach Geirrod's land, are greeted by Gudmund, are forbidden by Thorkill to speak, pass a river with a golden bridge, and arrive at Gudmund's hall.

The travellers pass a river with a golden bridge, later cross the river to Geirrod's land, are ferried back by Gudmund, and Buchi is destroyed in violent eddies while fording it.
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At supper, Hadding sees a woman with hemlocks by the brazier; she asks where fresh herbs grow in winter, and then wraps him in her mantle and draws him underground.

Hadding is led underground by a woman through several regions toward the Land of Life.
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They pass through a dark misty cloud and along a well-worn road, see richly robed men and purple-clad nobles, and reach sunny regions producing the herbs.

The route includes a misty cloud, worn road, sunny regions, a river, fighting armies, and a wall before the Land of Life.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 9778-9875 confidence: high

They cross a river of leaden waters carrying missiles and see two armies fighting; Hadding is told these are the sword-slain who continually rehearse their deaths.

The two armies are said to be those slain by the sword, continually rehearsing the manner of their death.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 9778-9875 confidence: high

Odainsakr is described as a place where “sickness and age depart, and no one ever dies there.”

Odainsakr is described as a place in Gudmund's country where sickness and age depart and no one dies.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 9778-9875 confidence: medium

The passage calls these traditions accounts of a mysterious land full of riches and delights and says they are more strongly influenced by Christian belief and later in transcription than corresponding Irish tales.

The passage groups the Scandinavian traditions as concerning a mysterious land full of riches and delights and explicitly compares them with analogous Irish tales.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 9877-9977 confidence: high

"we find the wonderland associated with the kin of the gods, whether it be assigned to Manannan ... to Lug, to Midir, or to Angus"

The passage describes Irish wonderland or gods' land as associated with the kin of the gods and named figures such as Manannan, Lug, Midir, and Angus.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 9877-9977 confidence: high

"In Scandinavia ... it is associated with beings alien from ... hostile to the god clan"; Ireland lacks a Tartarus counterpart, while Gudmund's realm is connected with Geirrod's realm.

The passage states that Gudmund's Elysian realm is closely connected with Geirrod's Tartarus realm, forming a Hades-like complex.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 9877-9977 confidence: high

The passage says a human pair, Lif and Leifthraser, is secluded before corruption in a land where death cannot enter and later issues forth to repeople the Universe.

Lif and Leifthraser are secluded in a land where death cannot enter and later issue forth to repeople the Universe after the final catastrophe.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 9979-10078 confidence: high

In Irish stories a returning Otherworld wanderer becomes subject to mortality and decay; in Scandinavian accounts, death and disease come to one who accepts food or love from denizens.

Many Irish stories are said to distinguish the Otherworld by the wanderer returning and immediately becoming subject to mortality and decay.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 9979-10078 confidence: high

In Irish stories a returning Otherworld wanderer becomes subject to mortality and decay; in Scandinavian accounts, death and disease come to one who accepts food or love from denizens.

In Scandinavian accounts, death and disease follow partaking of food or accepting love offered by Otherworld denizens; Irish folk-belief warns against fairy food and revels.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 9979-10078 confidence: high

The Irish Otherworld is placed in the setting sun or hollow hill; Gudmund's land is Underworld-associated like post-fifth-century Greek Elysium in Hades, and access requires northward travel.

The Irish Otherworld is placed in the setting sun or hollow hill, while Gudmund's land is treated as Underworld-linked and reached by northward travel.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 9979-10078 confidence: medium

The land remains "one of simple sensuous joys," and its inhabitants welcome and retain mortal visitors.

The land is described as one of simple sensuous joys whose inhabitants welcome and retain mortal visitors.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE CELTIC DOCTRINE OF RE-BIRTH. / AN ESSAY IN TWO SECTIONS / BY ALFRED NUTT / PREFACE; lines 3150-3274 confidence: low

Title block includes “THE HAPPY OTHERWORLD” and “THE CELTIC DOCTRINE OF RE-BIRTH,” and names Alfred Nutt.

The passage’s title block identifies “The Happy Otherworld” as the subject of the section, but this preface does not narrate an otherworld journey or describe its geography.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE CONCEPTION OF THE HAPPY OTHERWORLD IN BRAN'S / VOYAGE / I40 MONGAN / CHAPTER III; lines 4469-4575 confidence: high

She comes from the lands of the living, where is neither death, nor sin, nor transgression; she and her kin dwell in a large sid and are called Aes Side.

The damsel comes from lands without death, sin, or transgression and invites Connla to the Plain of Delight.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE CONCEPTION OF THE HAPPY OTHERWORLD IN BRAN'S / VOYAGE / I40 MONGAN / CHAPTER III; lines 4577-4667 confidence: high

The passage rejects confident common authorship, describes both tales as products of one school, and says their Happy Otherworld is essentially the Plain of Joy, inhabited by ever-living beings who summon chosen mortals and confer freedom from death and decay.

The passage explicitly describes the two tales as the oldest Irish type of journey to a land without death and without scathless return.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE CONCEPTION OF THE HAPPY OTHERWORLD IN BRAN'S / VOYAGE / I40 MONGAN / CHAPTER III; lines 4577-4667 confidence: high

Echtra Condla and Imram Brain are said to share incoherence; Bran includes Mongan episodes and the Isle of Joy, while Connla includes the fairy damsel's currach; both contain a Christian element described as thrust into the story.

The Otherworld is described as the Isle of Joy, the Isle of Fair Women, and essentially the Plain of Joy inhabited by ever-living beings.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE DEVELOPMENT OF THE HAPPY OTHERWORLD IN / IRISH LEGEND / CHAPTER X / PHCENIX; lines 7802-7928 confidence: medium

The poem says that disease, old age, death, fear, crime, greed, grief, poverty, sleepless cares, hunger, storm, violent wind, frost, clouds, and rain do not enter or occur in the place described.

The place is free from disease, old age, death, fear, want, hunger, hostile weather, and other mortal ills; the prose calls it a country free from the ills of mortal life.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE DEVELOPMENT OF THE HAPPY OTHERWORLD IN / IRISH LEGEND / CHAPTER X / PHCENIX; lines 7802-7928 confidence: medium

The note says the Anglo-Saxon Phoenix’s magic bird dwells on an island removed from evil-doers, with heaven visible, evergreen trees, perpetual fruit, and blooming endurance until judgment; it further says these features approximate the Irish vision of heaven or Pleasant Plain and allow a conjecture of Irish influence, with historical opportunities for such contact.

The note says the Anglo-Saxon Phoenix places the magic bird’s dwelling on an island removed from evil-doers, with heaven visible and trees bearing perpetual fruit.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE DEVELOPMENT OF THE HAPPY OTHERWORLD IN / IRISH LEGEND / CHAPTER X / PHCENIX; lines 7930-8031 confidence: high

In Revelation of Peter, the twelve accompany Christ into a mountain and ask to see one righteous brother departed from the world; Christ grants the request.

The twelve accompany Christ into a mountain, ask to see a righteous departed brother, and are granted a vision of radiant men.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE DEVELOPMENT OF THE HAPPY OTHERWORLD IN / IRISH LEGEND / CHAPTER X / PHCENIX; lines 7930-8031 confidence: high

The Lord shows a great space outside the world shining with light, with unfading flowers, spices, incorruptible fruit, strong perfume, and dwellers clothed in angelic light.

The Revelation of Peter and later visions describe a shining land with unfading flowers, spices, fruit, perfume, angelic garments, gardens, trees, and sweet nourishing air.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE DEVELOPMENT OF THE HAPPY OTHERWORLD IN / IRISH LEGEND / CHAPTER X / PHCENIX; lines 7930-8031 confidence: high

The Visio Pauli describes fruitful trees by riverbanks, brilliant land, vines on date-palms with many clusters, a luminous walled city, and four rivers flowing with milk, honey, oil, and wine.

The Visio Pauli description includes fruit trees by riverbanks, vines, a luminous city, and four rivers flowing with milk, honey, oil, and wine.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE DEVELOPMENT OF THE HAPPY OTHERWORLD IN / IRISH LEGEND / CHAPTER X / PHCENIX; lines 7930-8031 confidence: medium

Revelation of John is said to offer little comparative material; cited passages mention no hunger, thirst, heat, death, sorrow, crying, or pain, but are characterized as general and ethically grounded.

The cited Revelation of John passages describe absence of hunger, thirst, oppressive heat, death, sorrow, crying, and pain.
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Josaphat is caught away by terrible beings, led through unknown places to a vast plain with sweet-smelling flowers, wondrous fruits, musical fragrant leaves, and a city of unspeakable brightness with translucent-gold walls.

Josaphat is led by terrible beings to a wondrous plain and city; the righteous are borne by angels through a burning stream; Zosimas is carried across a river into a heavenly land.
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Josaphat is caught away by terrible beings, led through unknown places to a vast plain with sweet-smelling flowers, wondrous fruits, musical fragrant leaves, and a city of unspeakable brightness with translucent-gold walls.

The cited lands contain flowers, sweet fragrance, wondrous fruit, streams of wine/milk/honey, honey, dew, and garden smells.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE DEVELOPMENT OF THE HAPPY OTHERWORLD IN / IRISH LEGEND / CHAPTER X / PHCENIX; lines 8033-8148 confidence: medium

The author says early Christian literature contains a wide range of conceptions of an extra-terrestrial land free from spiritual, social, and physical evils, and that Christian heaven, millennial humanity, fairyland, and golden-age innocence draw on a common stock of images and descriptions.

The author states that different forms—Christian heaven, millennial society, fairyland beyond humanity, and golden-age innocence—draw on a common stock of images and descriptions.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE DEVELOPMENT OF THE HAPPY OTHERWORLD IN / IRISH LEGEND / CHAPTER X / PHCENIX; lines 8150-8267 confidence: medium

The excerpt says there is no falsehood or hatred; a son does not die before his parents; the dead are not mourned because future resurrection is expected.

The Latin excerpt describes an otherworldly blessed condition without falsehood, hatred, mourning, sickness, or premature death, with expectation of resurrection.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE DEVELOPMENT OF THE HAPPY OTHERWORLD IN / IRISH LEGEND / CHAPTER X / PHCENIX; lines 8150-8267 confidence: medium

The author says the cited material contains elements familiar from the Voyage of Bran and allied Irish romances.

The author argues that Irish texts such as the Voyage of Bran and Wooing of Etain may extract ornaments from Christian Heaven imagery while eliminating Hell, in a manner compared with Phoenix.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE DEVELOPMENT OF THE HAPPY OTHERWORLD IN / IRISH LEGEND / CHAPTER X / PHCENIX; lines 8150-8267 confidence: high

Enoch is described as presenting Heaven, or the Messianic kingdom established by the Son of Man after final judgment.

Enoch is summarized as depicting a Messianic kingdom after final judgment, with righteous people living long lives in peace and abundance.
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In Enoch, souls of the dead are sorted by merit into four regions of Sheol: persecuted righteous, righteous natural deaths, sinners escaping punishment in life, and sinners punished in life.

The passage says Enoch collects and sorts souls into four regions of Sheol according to their merits.
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Christian visions generally give more space to Hell than Heaven, and the shared economy and details of Hell suggest a common source.

The passage discusses the organization and details of Hell visions, contrasts Hell with Heaven descriptions, and refers to Greek examples of an Otherworld abode of bliss.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE DEVELOPMENT OF THE HAPPY OTHERWORLD IN / IRISH LEGEND / CHAPTER X / PHCENIX; lines 8269-8343 confidence: medium

The passage says it will cite Greek literature examples of the Otherworld conceived as an abode of bliss and freedom from earthly ills.

The passage identifies Greek examples to be cited of the Otherworld conceived as an abode of bliss and freedom from earthly ills.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES / A.D. 539 ( I''. M)-; lines 2878-3095 confidence: medium

Muru's poem describes the meeting of Mongan and beloved Colum, son of Fedlimid, at Carraic Eolairg, and says Mongan came from the flock-abounding Land of Promise to converse with Colum Cille.

The poem says Mongan came from the Land of Promise to converse with Colum Cille and that he went to see Heaven, finding help under Colum Cille's cowl.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES / A.D. 539 ( I''. M)-; lines 3097-3148 confidence: medium

"The son of Ethne and of Fedlimid the Fair, / To him God sent me from afar. / From the Land of Promise of the blessed."

The speaker says God sent him from the Land of Promise of the blessed and that the Son of God directed his arrival at Carraic Eolairg and Lough Foyle.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES / A.D. 539 ( I''. M)-; lines 3097-3148 confidence: medium

"The son of Ethne and of Fedlimid the Fair, / To him God sent me from afar. / From the Land of Promise of the blessed."

The passage describes the Land of Promise and counts thrice fifty vast isles, each three times the size of Erin.
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The Voyage of Bran, Son of Febal, to the Land of the Living VOYAGE / I40 MONGAN / CHAPTER III / ISO OISIN; lines 4669-4781 confidence: high

"The hero is caught away to the fairy land of the living by the loving entreaty of Niam, daughter of its king"

Oisin is taken by Niam, daughter of the fairy king, to the Land of Youth or Land of the Living.
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The Voyage of Bran, Son of Febal, to the Land of the Living VOYAGE / I40 MONGAN / CHAPTER III / ISO OISIN; lines 4669-4781 confidence: high

The land has "honey and wine" and promises that "Death nor decay shalt thou see."

The land is described as having honey, wine, all desired things, and freedom from time, death, and decay.
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The Voyage of Bran, Son of Febal, to the Land of the Living VOYAGE / I40 MONGAN / CHAPTER III / ISO OISIN; lines 4669-4781 confidence: high

Oisin spends three hundred years in the Land of Youth and then wishes to see Ireland, Fionn, and Fionn's great host again.

Oisin spends three hundred years in the Land of Youth, and the passage later connects his story with traditions of supernaturally prolonged life.
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The Voyage of Bran, Son of Febal, to the Land of the Living VOYAGE / I40 MONGAN / CHAPTER III / ISO OISIN; lines 4669-4781 confidence: high

Niam warns that if he lays foot on level ground he will not return, and if he alights from the steed he will be "old," "withered," and "blind."

The author states that the stories discussed exemplify the impossibility for a mortal who has penetrated the Otherworld to return to earth.
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The Voyage of Bran, Son of Febal, to the Land of the Living VOYAGE / I40 MONGAN / CHAPTER III / ISO OISIN; lines 4669-4781 confidence: medium

The damsel carries the hero away on her steed across the western waves, and the Fianna raise three shouts of mourning and grief.

Niam carries the hero across the western waves, and the travelers see a rider with a golden apple while traversing the ocean.
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The Voyage of Bran, Son of Febal, to the Land of the Living VOYAGE / I40 MONGAN / CHAPTER III / ISO OISIN; lines 4783-4927 confidence: high

The woman in green identifies herself as Liban, wife of Labraid; she says Fann, abandoned by Manannan Mac Lir, loves Cuchulinn, and that Labraid offers Fann as wife if Cuchulinn fights his enemies; their land is the Plain of Delight.

Liban leads Laeg to the water’s edge, into a bronze boat, and across to an island where Fann and Labraid dwell; the country is called the Plain of Delight and later the fairy mansions.
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The Voyage of Bran, Son of Febal, to the Land of the Living VOYAGE / I40 MONGAN / CHAPTER III / ISO OISIN; lines 4783-4927 confidence: high

Liban invites Cuchulinn to the fairy mansions and sings of Labraid on a pure lake, companies of women, Labraid’s martial force, and a house with columns of silver and crystal.

Laeg’s report describes silver and crystal columns, crimson-crystal trees, a silver tree shining like gold, singing birds, fine steeds, and an ever-full mead-vat.
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The Voyage of Bran, Son of Febal, to the Land of the Living VOYAGE / I40 MONGAN / CHAPTER III / ISO OISIN; lines 4929-5041 confidence: high

The narrator lists agreements among Bran, Connla, and Cuchulinn’s Sick Bed: a hero summoned by a loving Faery dame, a land over water, magic inexhaustible food, optional invisibility of inhabitants; Bran and Sick Bed also share Manannan and trees with sweet singing birds.

The narrator identifies a land over the water that produces magic inexhaustible food and whose inhabitants are invisible when they choose.
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The Voyage of Bran, Son of Febal, to the Land of the Living VOYAGE / I40 MONGAN / CHAPTER III / ISO OISIN; lines 4929-5041 confidence: medium

The story’s last words describe Cuchulinn’s experience as a vision of being stricken by the people of the Sid and say pre-faith demoniac powers fought mortals and showed delights and secrets of immortality; such phantoms are called Side and Aes Side.

The quoted final paragraph says the Sid or Aes Side showed mortals delights and secrets of how they would be in immortality.
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The Voyage of Bran, Son of Febal, to the Land of the Living VOYAGE / I40 MONGAN / CHAPTER III / ISO OISIN; lines 4929-5041 confidence: medium

The narrator lists differences: Laeg and Cuchulinn penetrate the Otherworld and return scathless; deathlessness is not emphasized; Cuchulinn slays many of Labraid’s enemies; strife and Labraid’s martial prowess are prominent.

The narrator contrasts the peaceful Otherworld of Bran with Cuchulinn’s Sick Bed, where Cuchulinn slays Labraid’s enemies and martial prowess is emphasized.
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The Voyage of Bran, Son of Febal, to the Land of the Living VOYAGE / I40 MONGAN / CHAPTER III / ISO OISIN; lines 5043-5075 confidence: medium

The author says Cuchulinn's Sick Bed may either contain the germ of the Otherworld conception later elaborated in Bran and Connla, or present that conception in a weakened, incoherent form affected by foreign influence; the author postpones deciding until other tales are examined.

The passage explicitly names the theme as a visit to the Otherworld and compares its treatment in Cuchulinn's Sick Bed and Bran.
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germanic

Beowulf: An Anglo-Saxon Epic Poem XXXVII. / THE FATAL STRUGGLE.--BEOWULF'S LAST MOMENTS. / XXXVIII. / WIGLAF PLUNDERS THE DRAGON'S DEN.--BEOWULF'S DEATH.; lines 5773-5882 confidence: medium

Beowulf gives Wiglaf a golden neck-ring, helmet, collar, and war-mail; he says Wiglaf is the last of the Wægmunding line, that Weird has carried his kinsmen to the Creator's glory, and that he will follow them; his soul departs to seek the glory of the sainted ones.

After Beowulf's last words, the passage says his soul departs from his bosom to seek the glory of the sainted ones, and he says he will fare after his dead kinsmen.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 5363-5482 confidence: low

Peter is obliged to take the tailor out of heaven; the tailor has torn shoes and blistered feet, takes a stick, and goes to Wait-a-bit where good soldiers sit and make merry.

In the opening sentence from the preceding tale, Peter removes the tailor from heaven and the tailor goes to Wait-a-bit.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 11685-11759 confidence: high

In old age Brother Lustig consults a pious hermit; the hermit says a broad pleasant road leads to hell and a narrow rough road leads to heaven; Brother Lustig chooses the broad road and reaches Hell's black door.

The hermit explicitly describes a broad pleasant road to hell and a narrow rough road to heaven, and Brother Lustig chooses the broad road.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 11685-11759 confidence: high

The Hell door-keeper is the ninth devil who escaped the knapsack; he fears Brother Lustig and warns the devil's lieutenant that Brother Lustig may wish all Hell into the knapsack, so Hell refuses him entry.

At Hell's door, the escaped devil recognizes Brother Lustig and prevents his admission because of fear that Hell may be wished into the knapsack.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 11685-11759 confidence: high

At Heaven's door St. Peter refuses him; Brother Lustig gives the knapsack through the bars, says, “And now I wish myself inside my knapsack,” and is then in Heaven, forcing St. Peter to let him stay.

After St. Peter refuses him entry, Brother Lustig gets the knapsack taken inside Heaven and then wishes himself into it, forcing St. Peter to let him stay.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 11761-11856 confidence: high

The Lord and St. Peter come themselves and order Hansel to release Death. Death kills Hansel. In the next world, Hansel is rejected at the doors of Heaven and Purgatory.

After Death kills him, Hansel goes to the next world, knocks at Heaven and Purgatory, is rejected at both, and is admitted to Hell.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 14772-14865 confidence: medium

The man claims the husband keeps sheep in heaven, follows them through mountains and wilderness, wears torn clothes, and cannot obtain a tailor because Saint Peter does not admit them.

The peasant describes heaven with occupational labor, sheep, mountains, wilderness, a gate, and Saint Peter's exclusion of tailors.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 15507-15611 confidence: medium

A mother’s beloved seven-year-old son dies and is buried; because she cannot stop weeping, the child appears at night in places where it had played and weeps when she weeps.

The child’s apparition says the mother’s tears keep its shroud wet and prevent sleep in the coffin; when the mother stops, the child rests in the grave.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 21098-21197 confidence: high

A poor pious peasant dies and arrives before heaven's gate; at the same time, a very rich lord comes there wanting to enter heaven.

The dead peasant and rich lord arrive before heaven's gate, and Saint Peter uses a key to admit them.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 21829-21912 confidence: high

Pfriem dreams he is dead and on his way to heaven; Peter opens the door, lets him in, and warns him not to find fault with anything in heaven.

Pfriem dreams he is dead, enters heaven, is expelled from the heavenly gateway, and wakes alive.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 23498-23564 confidence: medium

The parson and clerk hear the cry, see the moving lights, decide to take an easy way to heaven, and enter the sack, which the master ties shut.

The parson and clerk are carried in a sack while the thief narrates a route through mountains, clouds, heaven’s steps, and angelic wings, ending in a place they think is heaven.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 6425-6516 confidence: medium

Death says the physician has again defrauded him, seizes him with an ice-cold hand, and leads him into a cave below the earth.

Death leads the physician into a cave below the earth where he sees the life-lights of humans.
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Teutonic Mythology, Volume 1 FRIKKA. FKOUWA, 001 / FRIKKA. FROUWA. 303 / EAIIANA. HELLIA. 3 1 1 / RAII.VNA. HELLIA. 313; lines 15434-15525 confidence: high

Hel’s dwelling is deep in the darkness of the ground, under a root of Yggdrasill, in Niflheim/Nifihel, where her court and halls are located.

The passage repeatedly presents Hel as a lower world to which the dead descend and a dying person as traveling from this world to the other.
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Teutonic Mythology, Volume 1 FRIKKA. FKOUWA, 001 / FRIKKA. FROUWA. 303 / EAIIANA. HELLIA. 3 1 1 / RAII.VNA. HELLIA. 313; lines 15434-15525 confidence: medium

Two Eddic lays describe the way to the lower world; Odin rides Sleipnir for Baldr’s sake, and Hermodr later undertakes the journey on the same steed.

Odin rides Sleipnir for Baldr’s sake, and Hermodr later undertakes a comparable lower-world ride on the same steed.
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Teutonic Mythology, Volume 1 HERODIAS, DIANA, ABUNDIA. 287 / HRUODA, OSTARA. 289 / FRIKKA. FKOUWA, 001 / FRIKKA. FROUWA. 303; lines 15025-15107 confidence: medium

The passage compares Freyja's relation to the dead with Holda/Berhta/Wuotan, names Freyja's Folkvangr and Sessrymnir, links St. Gertrude with lodging departed souls, and says dying women expect Freyja's company.

Freyja's dwelling and hall are linked with the dead, dying women expect her company, Thorgerdr expects to feast with her, and St. Gertrude is said to lodge souls the first night.
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Teutonic Mythology, Volume 1 HKIMDATL, BKAGI. 235 / AKI, UOKI, OIT.IR. 237 / AKI, UOKI, OEGIR, FIFEL, GEOFON, HLER. 239 / LOKI, GRENDEL, SATURN'. 241; lines 11955-12039 confidence: medium

Snorri's Utgarthaloki deceives Thorr; Saxo's Ugarthilocus is a gigantic semi-divine monster in a distant land, invoked in storm, and Thorkill journeys to him.

Thorr's visit to Utgarthaloki and Thorkill's journey to Ugarthilocus are framed near the outermost borders where giants, monsters, ghosts, and demons dwell.
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Teutonic Mythology, Volume 1 HRUODA, OSTARA. 289 / FRIKKA. FKOUWA, 001 / FRIKKA. FROUWA. 303 / EAIIANA. HELLIA. 3 1 1; lines 15315-15424 confidence: medium

Gefjon is described as a virgin; all maidens who die virgins wait upon her; her name is called upon in oaths.

Gefjon is described as a virgin, and maidens who die virgins wait upon her.
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Teutonic Mythology, Volume 1 HRUODA, OSTARA. 289 / FRIKKA. FKOUWA, 001 / FRIKKA. FROUWA. 303 / EAIIANA. HELLIA. 3 1 1; lines 15315-15424 confidence: high

Men who are drowned fall to Ran's share; cited phrases using Ran mean to be drowned at sea.

Those drowned fall to Ran, and she draws the drowned to herself in a net.
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Teutonic Mythology, Volume 1 HRUODA, OSTARA. 289 / FRIKKA. FKOUWA, 001 / FRIKKA. FROUWA. 303 / EAIIANA. HELLIA. 3 1 1; lines 15315-15424 confidence: high

Ran receives souls that die by water, Hel those on land, and Freyja those that fall in battle.

Ran receives those who die by water, Hel those on land, and Freyja those who fall in battle.
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Teutonic Mythology, Volume 1 HRUODA, OSTARA. 289 / FRIKKA. FKOUWA, 001 / FRIKKA. FROUWA. 303 / EAIIANA. HELLIA. 3 1 1; lines 15315-15424 confidence: high

Old Norse Hel is compared with Gothic Halja, Old High German Hellia/Hella, and Anglo-Saxon Hel/Helle; the personal notion is said to become the local underworld, while original Hellia takes and holds departed souls without killing or tormenting them.

Hellia/Hel takes the souls of the departed and holds them with inexorable grip, while the local underworld sense develops from the personal one.
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Teutonic Mythology, Volume 1 IMMORTALITY'. 319 / STRENGTH. PRECOCITY. SIZE. 321 / SUAPE. ANGER. 323 / FLIGHT. VEHICLES. HORSES. 327; lines 16181-16264 confidence: low

The passage mentions aerial travel in coaches; Brynhildr driving a wagon to the nether world; a Gothic deity in a wagon; Freyr mounted on his car; Thor's he-goat-drawn wagon; and Woden's wagon.

Brynhildr is specifically said to drive in her wagon to the nether world.
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Teutonic Mythology, Volume 1 INGUIO. PORO. ISCIO. 349 / ISCIO. IKMINO. 351 / IRMIKO, IRMIN. -353 / IRMIN. 355; lines 17478-17558 confidence: medium

The passage lists heavenly names such as Arthur's house, Watling Street, the Horn, the Charlewane, and Orion, then says the Woetlings are unknown but connected with an earthly and heavenly street.

The passage repeatedly treats the Milky Way as a road, street, path of gods, path of souls, pilgrim's road, and road to heaven, while also emphasizing overlap between earthly and heavenly roads.
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Teutonic Mythology, Volume 1 NORNI. FATAE. 411 / NORNI. FATAE. 413 / NOKNI. 415 / KORNI. WALACHUKIUN. 417; lines 20451-20554 confidence: medium

Odin and Freyja draw to themselves those who fall in fight, and Odin admits the fallen to his heavenly abode; the passage says this hope of joining the divine community after death pervades heathen religion.

The passage says val denotes battlefield slain, gathering the slain is called choosing, the verb relates to accepting sacrifice, and Odin's maidens choose the slain for him.
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Teutonic Mythology, Volume 1 NORNI. FATAE. 411 / NORNI. FATAE. 413 / NOKNI. 415 / KORNI. WALACHUKIUN. 417; lines 20650-20716 confidence: high

Valkyrs ride to war, decide battle, and conduct fallen warriors to heaven; their horses are mentioned, and dew and fertilizing hail fall from the horses' manes when they shake themselves.

Valkyrs ride to war, decide the issue of battle, and conduct the fallen to heaven.
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Teutonic Mythology, Volume 1 RAII.VNA. HELLIA. 313 / UAH ANA. HELLIA. 315 / CHAPTER XIV. / CONDITION OF GODS. 317; lines 15623-15718 confidence: medium

“the gods were not immortal by their nature”; they secured immortality through heavenly fare. Kronos killed newborn children, Zeus was saved secretly, and Persephone is given as a deity who falls prey to Hades.

Persephone falls prey to Hades, and Balder enters the lower world after death.
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Teutonic Mythology, Volume 1 SACEIFICE, 55 / SACKIFICE. 57 / MINNE-DRINKING. 59 / MINXE-DRINKIXG. 61; lines 3136-3232 confidence: high

John and Gertrude are named as chief saintly recipients of minne; John’s poisoned-wine story explains protection from poisoning; Gertrude is linked with John, peace, lodging, the soul’s first night after death, Freya/Hulda/Berhta, and spinning.

A cited manuscript belief says the soul spends the first night with Gertrude, the second with archangels, and the third according to what has been determined for it.
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Teutonic Mythology, Volume 1 WODAN. / WODAN. 141 / WODAN. 143 / WODAN. 145; lines 7200-7290 confidence: high

Souls of slain warriors arrive at Indra’s heaven; the ancestral victory-dispensing god takes heroes fallen in fight into his fellowship, army, and heavenly dwelling.

The passage says slain warriors arrive at Indra’s heaven and heroes fallen in fight are taken by Wodan into fellowship, army, and heavenly dwelling.
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Teutonic Mythology, Volume 1 WODAN. / WODAN. 141 / WODAN. 143 / WODAN. 145; lines 7200-7290 confidence: high

Dying is described as going to or seeking God, going to Zalmoxis, faring to Odin, being Odin’s guest, faring to Valholl, or being a guest at Valholl.

Death is described through formulas of going to God, Zalmoxis, Odin, or Valholl and being a guest with Odin or at Valholl.
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Teutonic Mythology, Volume 2 BKTDGE. HELL-SHOE. 835 / SCEAMBLE FOR SOULS. 837 / THANATOS. MORS. DAUDUS. 841 / FETCHES THE SOUL. 843; lines 19130-19216 confidence: high

Death takes the soul and carries it away; cited expressions include Death coming and taking a person.

The passage repeatedly describes Death as coming, taking, grasping, carrying away, and fetching the soul or person.
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Teutonic Mythology, Volume 2 BKTDGE. HELL-SHOE. 835 / SCEAMBLE FOR SOULS. 837 / THANATOS. MORS. DAUDUS. 841 / FETCHES THE SOUL. 843; lines 19130-19216 confidence: high

Death is assigned a highway, path, or street, levelled or cleared, on which the dead travel with him.

Death has a levelled path or street on which the dead travel, and he greases boots for the great journey.
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Teutonic Mythology, Volume 2 BKTDGE. HELL-SHOE. 835 / SCEAMBLE FOR SOULS. 837 / THANATOS. MORS. DAUDUS. 841 / FETCHES THE SOUL. 843; lines 19130-19216 confidence: high

Death appears mounted like the valkyrs, fetches away on horseback, and sets the dead on his horse; a widely circulated folksong has a dead lover come at midnight and ride off with his bride, with related lines about the dead riding fast cited in a footnote.

Death appears mounted, fetches the dead on horseback, and Hel or Hell is linked with a horse or three-legged hel-horse.
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Teutonic Mythology, Volume 2 BKTDGE. HELL-SHOE. 835 / SCEAMBLE FOR SOULS. 837 / THANATOS. MORS. DAUDUS. 841 / FETCHES THE SOUL. 843; lines 19130-19216 confidence: medium

Death is described as having an open house door, tricks to harm and entice humans home, and a building or walls; the author questions whether this makes Death an equivalent for Hel.

Death is described as having a house, door, building, and walls, and as enticing humans home into that structure.
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Teutonic Mythology, Volume 2 CEOSSING THE WATEE. 831 / CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835 / SCEAMBLE FOR SOULS. 837; lines 18852-18975 confidence: high

Angels and devils fly thickly and pull souls in opposition, one upward and the other downward.

Multiple cited witnesses describe angels, devils, heavenly and hellish hosts, or colored troops fighting over the soul after death.
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Teutonic Mythology, Volume 2 CEOSSING THE WATEE. 831 / CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835 / SCEAMBLE FOR SOULS. 837; lines 18852-18975 confidence: high

Michael receives a soul and angels conduct it with song to heaven; other cited lines describe devils striving with St. Michael for a soul and ask that a king's soul be conducted by Michael.

Michael, angels, Death, and the angel of death are all represented as receiving, conducting, fetching, announcing, or escorting souls.
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Teutonic Mythology, Volume 2 CEOSSING THE WATEE. 831 / CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835 / SCEAMBLE FOR SOULS. 837; lines 18852-18975 confidence: medium

The passage cites Jude v. 9 on Michael and devils striving for Moses's body, says the champion Michael seems borrowed from there, but suggests jealousy over souls may already have been heathen, as OSinn, Thorr, and Freyja took portions of the slain.

The passage mentions Norse deities appropriating portions of the slain and a superstition in which the soul spends successive nights with Gerdraut and Michael before reaching its earned place.
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Teutonic Mythology, Volume 2 CEOSSING THE WATEE. 831 / CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835 / SCEAMBLE FOR SOULS. 837; lines 18852-18975 confidence: high

Death is described as not killing but fetching and escorting to the underworld; sword or sickness kills, while Death comes as a deity's messenger and announces dying by his arrival.

Death is said not to kill but to fetch, announce, and escort the soul as a messenger of a deity.
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Teutonic Mythology, Volume 2 CEOSSING THE WATEE. 831 / CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835 / SCEAMBLE FOR SOULS. 837; lines 18852-18975 confidence: medium

Spirits of the Silent Folk contest violently for three nights at cross-roads over which churchyard should receive a human corpse.

Silent Folk contest a corpse at cross-roads, elves and dwarfs steal humans, and the water-nix keeps drowned souls.
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Teutonic Mythology, Volume 2 CEOSSING THE WATEE. 831 / CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835 / SCEAMBLE FOR SOULS. 837; lines 18852-18975 confidence: medium

Elves and dwarfs are compared with beings that steal living children and maidens, and the water-nix is said to keep drowned souls in his house.

The water-nix keeps drowned souls in his house, and Hel receives the dead man in her house and will not release him.
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Teutonic Mythology, Volume 2 CEOSSING THE WATEE. 831 / CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835 / SCEAMBLE FOR SOULS. 837; lines 18977-19029 confidence: medium

Dying is described as returning to God's home, children to their father; heathenism interpreted dying as departing to Wuotan/Wish; burial is falling into the mother's bosom.

Dying is described as return to God's home and the father's keeping; burial is described as falling into the mother's bosom.
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Teutonic Mythology, Volume 2 CEOSSING THE WATEE. 831 / CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835 / SCEAMBLE FOR SOULS. 837; lines 18977-19029 confidence: high

“The dead are left alone to commence the long and gloomy journey”; they take shoes, ship, ferry-money, servants, horses, and clothes for the hell-way; some ride, some sail, and no conductor meets them.

The dead commence the hell-way alone, bring shoes, ship, ferry-money, servants, horses, and clothes, and travel by riding, sailing, or in companies.
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Teutonic Mythology, Volume 2 CEOSSING THE WATEE. 831 / CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835 / SCEAMBLE FOR SOULS. 837; lines 18977-19029 confidence: medium

Ran draws drowned bodies to herself with a net; water-sprites seem to detain souls; Holle's dwelling receives those who fall into the well and is said to resemble Hel.

Ran takes drowned bodies with a net; water-sprites detain souls; Holle receives those who fall into the well.
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Teutonic Mythology, Volume 2 CEOSSING THE WATEE. 831 / CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835 / SCEAMBLE FOR SOULS. 837; lines 18977-19029 confidence: high

For souls destined for Valholl, Oðinn sends valkyrs to take heroes fallen in fight to his heaven; valkyrs also protect heroes while alive and are called guardian-angels and death-angels.

Oðinn sends valkyrs to take heroes fallen in fight and conduct them to Valholl.
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Teutonic Mythology, Volume 2 CEOSSING THE WATEE. 831 / CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835 / SCEAMBLE FOR SOULS. 837; lines 18977-19029 confidence: medium

For souls destined for Valholl, Oðinn sends valkyrs to take heroes fallen in fight to his heaven; valkyrs also protect heroes while alive and are called guardian-angels and death-angels.

The valkyrs protect heroes while alive and are described as both guardian-angels and death-angels.
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Teutonic Mythology, Volume 2 CEOSSING THE WATEE. 831 / CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835 / SCEAMBLE FOR SOULS. 837; lines 18977-19029 confidence: medium

The author connects valkyrs with Hermes as wishing-rod wielder and conductor of souls; calls the maids Oðinn's messengers; compares Hermes and Charun as conductors to Hades; distinguishes Hermes' Hades destination and lack of guardian-spirit function from valkyrs' Valholl destination and guardianship.

Hermes is described as conductor of souls to the underworld and herald of the gods, in comparison with Oðinn's valkyr messengers.
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Teutonic Mythology, Volume 2 CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835 / SCEAMBLE FOR SOULS. 837 / THANATOS. MORS. DAUDUS. 841; lines 19032-19127 confidence: high

Death sets his foot on the psyche as if taking possession; his hands may be crossed over an extinguished torch, and he can appear black or black-winged.

Death is depicted placing a foot on the psyche or soul as if taking possession of her.
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Teutonic Mythology, Volume 2 CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835 / SCEAMBLE FOR SOULS. 837 / THANATOS. MORS. DAUDUS. 841; lines 19032-19127 confidence: high

The departing dead rides a horse led by a genius; an open door marks departure, a door or horse's head can express soul-removal, and the Roman death-genius may knock at the door as death approaches.

The departing dead rides a horse led by a genius, with the horse or horse's head marking removal of the soul.
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Teutonic Mythology, Volume 2 CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835 / SCEAMBLE FOR SOULS. 837 / THANATOS. MORS. DAUDUS. 841; lines 19032-19127 confidence: high

The departing dead rides a horse led by a genius; an open door marks departure, a door or horse's head can express soul-removal, and the Roman death-genius may knock at the door as death approaches.

An open door, door alone, or opened door/window is linked with death and the soul's removal.
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Teutonic Mythology, Volume 2 CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835 / SCEAMBLE FOR SOULS. 837 / THANATOS. MORS. DAUDUS. 841; lines 19032-19127 confidence: medium

The departing dead rides a horse led by a genius; an open door marks departure, a door or horse's head can express soul-removal, and the Roman death-genius may knock at the door as death approaches.

The Roman genius of death knocks at the door, and night knocking or poking is said to be ghostly and death-ominous.
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Teutonic Mythology, Volume 2 CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835 / SCEAMBLE FOR SOULS. 837 / THANATOS. MORS. DAUDUS. 841; lines 19032-19127 confidence: high

Death is compared to a haunting homesprite or will-o'-wisp, rides on people's necks, stands before the door, and in a Reusch story sits outside the door to catch the soul as it goes out.

Death is placed before or outside the door, waiting for it to open and catching the soul as it goes out.
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Teutonic Mythology, Volume 2 DILLE-STEIN. MUSPILLI. 807 / MUSPILLI. / MUSPILLI. / MUSPILLI. RAGNA-ROK. 813; lines 17810-17825 confidence: high

Garmr is described as the hugest of hounds and apparently underworldly; when Óðinn journeys to Niflhel he meets a whelp from hell, and the hound barks long, lies chained, and barks before Gnipahellir.

Óðinn journeys to Niflhel and meets a whelp from hell; Garmr is described as an underworld hound who lies chained and barks.
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Teutonic Mythology, Volume 2 DUES, THURS. 521 / HUN. 523 / ENT. GIGANT. RISO. 525 / VOL. II. H; lines 5454-5581 confidence: medium

The passage introduces an older Eddic type: Brynhildr, in a decorated car on the hel-road, passes a gygr's dwelling; the giantess says she shall not go through her stone-supported enclosure or house, and a dialogue follows.

Brynhildr is described as traveling the hel-road and passing a gygr's stone-supported dwelling, where she is challenged for going through it.
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Teutonic Mythology, Volume 2 EARTHQUAKES. WALAHALLA. 817 / WALAHALLA. 819 / PARADISE, 821 / ELYSIUM. 823; lines 18213-18255 confidence: medium

The note describes earthly paradise tales set in distant regions, sometimes reached by a traveller such as Alexander, and says later Icelandic sagas tell of Oddins-akr as a land where no one sickens or dies.

Later saga traditions describe Oddins-akr as a far-away land where no one sickens or dies and where paradise can be reached by a traveller.
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Teutonic Mythology, Volume 2 ELYSIUM. 823 / VOL. II. C C / SURTE. 825 / THE SOUL A FLOWEE. 827; lines 18370-18461 confidence: medium

Scorched birds in the underworld are identified as souls; heathen Bohemians thought the soul came from dying lips as a bird and hovered among trees until burial; Finns and Lithuanians call the Milky Way the path of birds, interpreted as souls.

The passage describes underworld bird-souls, Bohemian soul-birds hovering until burial, and the Milky Way as a path of birds or souls.
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Teutonic Mythology, Volume 2 ELYSIUM. 823 / VOL. II. C C / SURTE. 825 / THE SOUL A FLOWEE. 827; lines 18463-18547 confidence: medium

A Roman epitaph mentions a butterfly fluttering over ashes; Basque arima is soul and an expression for butterfly is glossed as ass's soul; butterflies are linked forward to will-o'-wisps and elvish beings.

The passage connects will-o'-wisps, meadow-hoppers, souls hopping in grass, dying souls fluttering in the meadow of the underworld, and souls or elves dancing in meadows at night.
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Teutonic Mythology, Volume 2 ELYSIUM. 823 / VOL. II. C C / SURTE. 825 / THE SOUL A FLOWEE. 827; lines 18463-18547 confidence: high

The passage states the idea of the soul passing to the underworld across water separating the realm of the living from that of the dead.

The passage explicitly states the opinion that the soul passes into the domain of the underworld across water separating the living from the dead.
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Teutonic Mythology, Volume 2 ELYSIUM. 823 / VOL. II. C C / SURTE. 825 / THE SOUL A FLOWEE. 827; lines 18463-18547 confidence: medium

In the Norse death of Baldr, the Æsir place his body on a vessel, raise a funeral pile, set it on fire, and commit it to the sea at high water.

Baldr's body is placed on a burning vessel and sent to sea; Scild's corpse is adorned and carried into a ship that drifts away; Sinfiotli's body is brought to the shore where a skiff waits.
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Teutonic Mythology, Volume 2 ELYSIUM. 823 / VOL. II. C C / SURTE. 825 / THE SOUL A FLOWEE. 827; lines 18549-18561 confidence: high

The passage states that northern bodies were placed in boats on land so that, on the journey to the underworld, they would have a ferry when they came to water.

The passage explicitly links boat burial on land with the dead needing a ferry when encountering water on the journey to the underworld.
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Teutonic Mythology, Volume 2 ELYSIUM. 823 / VOL. II. C C / SURTE. 825 / THE SOUL A FLOWEE. 827; lines 18549-18561 confidence: medium

In the cited Saga H. goða passage, Hakon has ships drawn onto land, places Egil Ullserk and fallen men in a ship, and has more ships set up or brought to the field.

Multiple cited examples describe named dead being laid in ships, sometimes in mounds or hills, and the author frames the practice within an afterlife journey explanation.
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Teutonic Mythology, Volume 2 END OF THE WORLD. 815 / EARTHQUAKES. WALAHALLA. 817 / WALAHALLA. 819 / PARADISE, 821; lines 18125-18210 confidence: high

Opening phrase cites climbing the mount of bliss; the Christian faith is said to tell of two places of bliss, one with God for the departed and one lost garden, Eden, forfeited by the first parents' sin. Paradise is explained as originally garden or park.

The passage repeatedly presents paradise or heaven as garden, field, meadow, green plain, or home for the blessed or departed.
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Teutonic Mythology, Volume 2 END OF THE WORLD. 815 / EARTHQUAKES. WALAHALLA. 817 / WALAHALLA. 819 / PARADISE, 821; lines 18125-18210 confidence: high

Greek Elysium is compared with Valholl as not a general abode of all the dead but of picked heroes; Menelaos is admitted as Zeus's son-in-law; Achilles paces the flowery meadow of the underworld; Hermes conducts the souls of the slain suitors.

Valholl and Greek Elysium are described as abodes for picked heroes rather than for all the dead, with warrior valour linked to highest blessedness.
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Teutonic Mythology, Volume 2 END OF THE WORLD. 815 / EARTHQUAKES. WALAHALLA. 817 / WALAHALLA. 819 / PARADISE, 821; lines 18125-18210 confidence: medium

The passage says native song and story know the meadow of the blessed: children falling into wells pass through green meadows to friendly Holla's house; cited Flore/Floris passages describe denial of the meadow to a self-killer and a flowery field or paradise involving Blancheflur and flower-gathering souls.

Children falling into wells pass through green meadows to the house of friendly Holla.
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Teutonic Mythology, Volume 2 END OF THE WORLD. 815 / EARTHQUAKES. WALAHALLA. 817 / WALAHALLA. 819 / PARADISE, 821; lines 18125-18210 confidence: medium

The passage says native song and story know the meadow of the blessed: children falling into wells pass through green meadows to friendly Holla's house; cited Flore/Floris passages describe denial of the meadow to a self-killer and a flowery field or paradise involving Blancheflur and flower-gathering souls.

A cited literary passage says that one who slays himself will rue the journey and is denied the meadow where Blancheflur plays with others.
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Teutonic Mythology, Volume 2 HELL. NIFL-HEIM. 801 / NIFL-HEL. 803 / HELL. 805 / DILLE-STEIN. MUSPILLI. 807; lines 17436-17531 confidence: medium

Glosses associate a fire-spouting well, well/barathrum, and orcus with hell; the Reinhart fable has a hero in a well trick a wolf into the bucket by describing the place below as paradise reached through a plunge into hell, and the paragraph connects the well with bathing in fire and brimstone.

Glosses and the Reinhart fable associate hell with a well, abyss, plunge, and lower realm.
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Teutonic Mythology, Volume 2 HELL. NIFL-HEIM. 801 / NIFL-HEL. 803 / HELL. 805 / DILLE-STEIN. MUSPILLI. 807; lines 17436-17531 confidence: high

The footnote lists living persons who reached Hades and came back: Greek Orpheus in search of Eurydice, Odysseus, Aeneas; Norse HermoSr after Baldr and Hadding; medieval legends of Brandanas, Tuudalus/Tundalus, Tanhäuser and similar stories, plus monastic visions of ancestors in hell.

A footnote explicitly lists living figures from Greek, Norse, medieval, and visionary traditions who reached Hades or hell and came back.
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Teutonic Mythology, Volume 2 HIS DANCE. A SKELETON. 849 / SIR BLICERO. FRIEND HEIN. 851 / QUENCHES LIGHT. A GODFATHER. 853 / A GOD. 855; lines 19688-19765 confidence: medium

In Finnish lays, Manala and Tuonela are named together but as separate beings: one is the underworld and the other the kingdom of the dead; in Kalevala runes 6–9, Tuonela seems to be an underworld river with sacred swans on it.

Tuonela is described as apparently a river of the underworld, with sacred swans swimming on it.
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Teutonic Mythology, Volume 2 MUSPILLI. RAGNA-ROK. 813 / END OF THE WORLD. 815 / EARTHQUAKES. WALAHALLA. 817 / WALAHALLA. 819; lines 18009-18122 confidence: high

Valholl is said to be covered with golden shields; in the Vita Wulframi, Radbot is shown "a house glittering with gold, prepared for him when he dies."

The passage presents gold-covered or gold-glittering dwellings as prepared or located in heaven for the dead.
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Teutonic Mythology, Volume 2 MUSPILLI. RAGNA-ROK. 813 / END OF THE WORLD. 815 / EARTHQUAKES. WALAHALLA. 817 / WALAHALLA. 819; lines 18009-18122 confidence: high

A 13th-century poem says heaven is won only by heroes who fought and bear war scars; the gate is barred to those who did not fight and thought of flight.

The quoted poem restricts heavenly repose to heroes who fought and excludes nonfighters at a barred gate.
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Teutonic Mythology, Volume 2 MUSPILLI. RAGNA-ROK. 813 / END OF THE WORLD. 815 / EARTHQUAKES. WALAHALLA. 817 / WALAHALLA. 819; lines 18009-18122 confidence: high

"In Walhalla the goblet goes round, and the joyous carouse of heroes lasts for ever."

Walhalla is said to contain an everlasting carouse of heroes, and Vingolf is associated with drinking ale with the einherjar.
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Teutonic Mythology, Volume 2 MUSPILLI. RAGNA-ROK. 813 / END OF THE WORLD. 815 / EARTHQUAKES. WALAHALLA. 817 / WALAHALLA. 819; lines 18009-18122 confidence: medium

The passage explains Vingolf as amica aula and compares Old English winburg, winsele, goldburg, and goldsele as names for the place where a king and heroes drink; it also interprets Gladsheimr as glad or bright home and compares hall or vale of joy terminology.

Gladsheimr is interpreted as glad or bright home, and terms such as hall of joy, vale of joy, freudenberg, and freudensal are used for blissful abodes or heaven.
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Teutonic Mythology, Volume 2 MUSPILLI. RAGNA-ROK. 813 / END OF THE WORLD. 815 / EARTHQUAKES. WALAHALLA. 817 / WALAHALLA. 819; lines 18009-18122 confidence: medium

The note mentions Norse glerhiminn, a glass heaven or paradise to which old heroes ride, and glass-bergs or glass-burgs as abodes of heroes and wise women, with Lithuanian and Polish glass-mountain references to the underworld.

The note cites Norse glass heaven as a paradise for old heroes and glass-bergs or glass-burgs as abodes of heroes and wise women, with related glass-mountain references.
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Teutonic Mythology, Volume 2 MUSPILLI. / MUSPILLI. RAGNA-ROK. 813 / END OF THE WORLD. 815 / EARTHQUAKES. WALAHALLA. 817; lines 17919-18006 confidence: high

Valhalla is Odin’s celebrated abode; war-maidens conduct to him heroes fallen on the battlefield from the beginning of the world.

Battlefield-fallen heroes are conducted by valkyries to Odin’s Valhalla, where they dwell as einherjar after death.
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Teutonic Mythology, Volume 2 SCEAMBLE FOR SOULS. 837 / THANATOS. MORS. DAUDUS. 841 / FETCHES THE SOUL. 843 / RIDES A HORSE. 845; lines 19219-19310 confidence: high

Medieval poems are said not to show Death riding about, but to show Death loading his horse or sumpter with souls.

Death loads souls on a horse, and Charos rides with a dead throng and babies on his saddle.
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Teutonic Mythology, Volume 2 SCEAMBLE FOR SOULS. 837 / THANATOS. MORS. DAUDUS. 841 / FETCHES THE SOUL. 843 / RIDES A HORSE. 845; lines 19219-19310 confidence: high

The dead march like captives in Death’s bonds; cited phrases mention Death’s rope, bonds, lock, and band, and the author notes a similar Indian image of Death leading the dead bound.

The dead march like captives in Death’s bonds or rope; the passage also notes an Indian comparison of Death leading the dead away bound.
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Teutonic Mythology, Volume 2 SURTE. 825 / THE SOUL A FLOWEE. 827 / CEOSSING THE WATEE. 831 / CEOSSING THE WATEE. 833; lines 18668-18757 confidence: high

Opening Procopius ferry account: summoned persons hear midnight knocking, board strange boats, perceive them as invisibly laden, reach Brittia rapidly, unload, and hear a voice ask names and countries.

The Procopius account describes strange boats, unseen passengers, rapid passage to Brittia, unloading, and identity questioning; Breton material preserves related transport of dead or souls by water.
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Teutonic Mythology, Volume 2 SURTE. 825 / THE SOUL A FLOWEE. 827 / CEOSSING THE WATEE. 831 / CEOSSING THE WATEE. 833; lines 18668-18757 confidence: medium

Armorican and Breton material: a bay of souls is named; dead are conveyed by boat to a churchyard over a small arm of the sea; souls go to the parson of Braspar and his dog escorts them to Britain; an aerial soul-wagon is heard and described.

The author says Christians could no longer ferry their dead to the island, but still take them to the churchyard by water and reshape the voyage as an aerial wagon journey.
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Teutonic Mythology, Volume 2 SURTE. 825 / THE SOUL A FLOWEE. 827 / CEOSSING THE WATEE. 831 / CEOSSING THE WATEE. 833; lines 18668-18757 confidence: medium

Armorican and Breton material: a bay of souls is named; dead are conveyed by boat to a churchyard over a small arm of the sea; souls go to the parson of Braspar and his dog escorts them to Britain; an aerial soul-wagon is heard and described.

The Armorican tradition describes creaking wheels in the air, a wagon overloaded with souls and covered with a white pall, named as a soul's car.
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Teutonic Mythology, Volume 2 SURTE. 825 / THE SOUL A FLOWEE. 827 / CEOSSING THE WATEE. 831 / CEOSSING THE WATEE. 833; lines 18668-18757 confidence: high

British bards describe souls sailing over a pool of dread and dead bones toward hell's abyss; a North English lyke-wake song names a threadlike bridge of dread; Tundalus includes a soul driving a stolen cow over it.

The North English song and Tundalus legend describe a soul passing a bridge no broader than a thread; the note adds several similar narrow or dangerous bridge traditions.
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Teutonic Mythology, Volume 2 SURTE. 825 / THE SOUL A FLOWEE. 827 / CEOSSING THE WATEE. 831 / CEOSSING THE WATEE. 833; lines 18668-18757 confidence: medium

Armorican and Breton material: a bay of souls is named; dead are conveyed by boat to a churchyard over a small arm of the sea; souls go to the parson of Braspar and his dog escorts them to Britain; an aerial soul-wagon is heard and described.

The parson of Braspar's dog is said to escort souls to Britain.
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Teutonic Mythology, Volume 2 THANATOS. MORS. DAUDUS. 841 / FETCHES THE SOUL. 843 / RIDES A HORSE. 845 / HIS WEAPONS. HIS AEMY. 847; lines 19313-19399 confidence: medium

Death is described as leader of a large and increasing army, with a following or retinue; the dead are compared to a majority, great multitude, or host, and Death is styled captain of the mountain in one cited work.

The passage groups expressions for dying as going to Death's host, reaching the abode of the great multitude, or joining the great host.
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Teutonic Mythology, Volume 2 THE SOUL A FLOWEE. 827 / CEOSSING THE WATEE. 831 / CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835; lines 18760-18832 confidence: high

The underworld river is crossed by a bridge; the bridge-keeper tells the living Hermoðr that the bridge groans more under his tread than under five troops of dead men.

The passage describes an underworld river and bridge used by dead men and a living visitor, and links it with other bridge, ferry, and boat crossings.
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Teutonic Mythology, Volume 2 THE SOUL A FLOWEE. 827 / CEOSSING THE WATEE. 831 / CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835; lines 18760-18832 confidence: high

The author compares the scene to dwarfs’ soft footfalls on bridges and night ferrying; dwarfs leaving Voigtland cross the Elster all night, and dwarfs leaving the Harz cross a narrow bridge with toll-money while hidden people hear their pit-a-pat.

The passage links toll-money on a bridge with ferry-money and passage-money for souls.
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Teutonic Mythology, Volume 2 THE SOUL A FLOWEE. 827 / CEOSSING THE WATEE. 831 / CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835; lines 18760-18832 confidence: high

The dead, besides passage-money and boat, are said to receive a special shoe called todtenschuh or hel-sho, tied on the feet for the journey.

The dead are given a special shoe tied to their feet for their journey, and the saga example says hel-shoes are for walking to Valhalla.
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Teutonic Mythology, Volume 2 THE SOUL A FLOWEE. 827 / CEOSSING THE WATEE. 831 / CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835; lines 18760-18832 confidence: high

A Yorkshire superstition says that shoes given to a poor man during life return after death; an old man puts them on the traveler at the edge of a thorny, furzy land so the traveler may pass unharmed.

The Yorkshire belief describes alms shoes returning after death so the soul can cross a thorny, furzy land without injury.
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Teutonic Mythology, Volume 2 THE SOUL A FLOWEE. 827 / CEOSSING THE WATEE. 831 / CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835; lines 18760-18832 confidence: high

Burkard of Worms reports ointment placed in a slain person’s hand for healing after death; slaves, horses, and dogs are burned with a dead man for use in the next world, and Harald is buried with horse and saddle so he can ride to Valhalla.

Slaves, horses, and dogs are said to be burned with a dead man, and Harald’s horse and saddle are buried with him so he can ride to Valhalla.
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Teutonic Mythology, Volume 2 THE SOUL A FLOWEE. 827 / CEOSSING THE WATEE. 831 / CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835; lines 18760-18832 confidence: medium

Conveying a corpse by any road other than the traditional hellweg was thought harmful for the soul of the deceased.

The passage states that moving the corpse by a road other than the traditional hellweg was thought bad for the deceased person’s soul.
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Teutonic Mythology, Volume 2 THE SOUL A FLOWEE. 827 / CEOSSING THE WATEE. 831 / CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835; lines 18835-18849 confidence: high

Lithuanians bury or burn claws with the dead because the soul must climb a steep mountain where the divine judge Kriwe Kriweito sits.

The soul must climb a steep mountain after death, and a divine judge sits on the mountain.
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Teutonic Mythology, Volume 2 THE SOUL A FLOWEE. 827 / CEOSSING THE WATEE. 831 / CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835; lines 18835-18849 confidence: medium

The steep hill is called Anafielas by Lithuanians and glass mountain by Poles; Polish belief says lost souls must climb it as punishment and slide down after reaching the summit.

Lost souls must climb the Polish glass mountain as punishment and repeatedly fall; the German glass mountain is linked by the author to an underworld quest.
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Teutonic Mythology, Volume 2 VOL. II. C C / SURTE. 825 / THE SOUL A FLOWEE. 827 / CEOSSING THE WATEE. 831; lines 18564-18647 confidence: high

Sigmundr lays the dead in a boat; an unknown figure pushes off and sails away with the corpse. A cited law prescribes rank-based ship cremations or funerals.

Multiple examples in the passage involve corpses or souls traveling by boat, ship, ferry, or sea route toward Hades, Valhall, Brittia, a holy land, or a land of death.
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Teutonic Mythology, Volume 2 VOL. II. C C / SURTE. 825 / THE SOUL A FLOWEE. 827 / CEOSSING THE WATEE. 831; lines 18564-18647 confidence: medium

The demoiselle d'Escalot asks that her body be put in a richly equipped ship left to the wind without guidance; in Gawan, a swan tows a boat containing a dead knight; the author asks whether the corpse would reach the land of death without human guidance.

A body is placed in a ship left to wind without guidance, a dead knight is drawn by a swan, and the author asks whether the corpse was believed to arrive at the death-land without human guidance.
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Teutonic Mythology, Volume 2 VOL. II. C C / SURTE. 825 / THE SOUL A FLOWEE. 827 / CEOSSING THE WATEE. 831; lines 18564-18647 confidence: high

Greeks believed Charon ferried souls in a narrow two-oared boat over Styx, Acheron, or Cocytus to Hades; he charged a fare, so an obolos or danaka was placed in the mouth of the dead.

Charon charges a passage fare, Greeks place an obolos in the mouth of the dead, a similar German coin-in-mouth custom is reported, and nocturnal ferry passengers pay a fare-penny.
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Teutonic Mythology, Volume 2 VOL. II. C C / SURTE. 825 / THE SOUL A FLOWEE. 827 / CEOSSING THE WATEE. 831; lines 18564-18647 confidence: medium

On a stormy night, a monk-like figure wakes a boatman, pays passage-money, and is joined by many black and white friars; after the crossing, a hurricane returns the boat for another group, whose foremost passenger presses a cold fare-penny into the boatman’s hand.

A boatman ferries supernatural monk-like passengers at night, and the Brittia legend assigns fishers and farmers the duty of ferrying souls of the dead.
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Teutonic Mythology, Volume 2 VOL. II. C C / SURTE. 825 / THE SOUL A FLOWEE. 827 / CEOSSING THE WATEE. 831; lines 18649-18665 confidence: medium

Opening Greek report: local people say the escort or conveyance of souls is imposed upon them by turns, connected with an old burden or service.

The opening report says the escort or conveyance of souls is imposed by turns as an old burden or service.
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Teutonic Mythology, Volume 2 VOL. II. E / NICHUS, NIX. 489 / NICHUS, NIX. 491 / NICHUS, NIX. 495; lines 2955-2994 confidence: high

The nix drawing drowning people has a milder heathen aspect; drowned men go to Ran, and later belief says they are received into the abode of the nix or nixe.

Drowned persons are said to go to Ran or be received into the abode of the nix/nixe; the river-sprite carries them to his dwelling and harbours their souls, and the water man keeps souls of those perished in water.
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Teutonic Mythology, Volume 2 VOL. II. E / NICHUS, NIX. 489 / NICHUS, NIX. 491 / NICHUS, NIX. 495; lines 2955-2994 confidence: medium

The water man, like Hel and Ran, keeps the souls of those who perish in water in upside-down pots; a peasant tilts them up, and the souls mount through the water.

In the cited story, a peasant tilts up the pots in which souls are kept, and the souls immediately mount upward through the water.
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Teutonic Mythology, Volume 2 VOL. II. U / PLEIADES. 729 / CONSTELLATIONS. 731 / RAINBOW. 733; lines 13968-14076 confidence: high

Greek Iris is described as a token of the gods and heavenly messenger; the painted bow of heaven is assigned to Indras; popular belief has the souls of the just led by guardian angels over the rainbow into heaven.

Popular belief has guardian angels leading the souls of the just into heaven over the rainbow.
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Teutonic Mythology, Volume 2 WALAHALLA. 819 / PARADISE, 821 / ELYSIUM. 823 / VOL. II. C C; lines 18257-18300 confidence: high

Valholl received weapon-dead men; other dead men were gathered in Folkvangr with Freyja, and virgins with Gefjon.

The passage distinguishes Valholl for weapon-dead men, Folkvangr with Freyja for other dead men, Gefjon for virgins, Gimill for the just and good, and Hel for the bad and criminal.
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Teutonic Mythology, Volume 2 WOELD-TREE. 797 / WOELD-TREE. 799 / HELL. NIFL-HEIM. 801 / NIFL-HEL. 803; lines 17243-17328 confidence: high

Hel's kingdom is called Niflheimr or Niflhel, the mist-world or mist-hell; it is the ninth world, created before earth, with Hvergelmir in its middle and twelve rivers flowing from it, including Gjoll near the goddess's dwelling.

The passage lays out an underworld geography: a mist-hell, dark approach valleys and forests, a central fountain, twelve rivers, and Gjoll near Hel's dwelling.
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Teutonic Mythology, Volume 2 WOELD-TREE. 797 / WOELD-TREE. 799 / HELL. NIFL-HEIM. 801 / NIFL-HEL. 803; lines 17243-17328 confidence: high

The passage says Niflheimr is gloomy and joyless but not described as a place of punishment; all kinds of people, including Brynhildr and Baldr, go there, except battle-fallen heroes whom Odinn takes into Valholl.

The older view described here sends all and sundry to Niflheimr, including noble figures, with battle-fallen heroes as an exception.
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Teutonic Mythology, Volume 2 WOELD-TREE. 797 / WOELD-TREE. 799 / HELL. NIFL-HEIM. 801 / NIFL-HEL. 803; lines 17243-17328 confidence: high

Hel's kingdom is called Niflheimr or Niflhel, the mist-world or mist-hell; it is the ninth world, created before earth, with Hvergelmir in its middle and twelve rivers flowing from it, including Gjoll near the goddess's dwelling.

Hvergelmir stands in the middle of Niflheimr and twelve rivers flow from it, making water a defining feature of the underworld map.
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Teutonic Mythology, Volume 2 WOELD-TREE. 797 / WOELD-TREE. 799 / HELL. NIFL-HEIM. 801 / NIFL-HEL. 803; lines 17330-17342 confidence: medium

Greek heroes sink into Hades' house under the earth; Tartarus lies lower in the abyss, where subjugated giants sit imprisoned.

The passage states that all Greek heroes sink into Hades' house under the earth.
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Teutonic Mythology, Volume 2 WOELD-TREE. 797 / WOELD-TREE. 799 / HELL. NIFL-HEIM. 801 / NIFL-HEL. 803; lines 17330-17342 confidence: high

In later times Tartarus denoted a part of the underworld where the wicked dwelt for punishment, which the passage compares to Christian hell.

Tartarus is described as a part of the underworld where the wicked dwell for punishment.
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Teutonic Mythology, Volume 2 WOELD-TREE. 797 / WOELD-TREE. 799 / HELL. NIFL-HEIM. 801 / NIFL-HEL. 803; lines 17330-17342 confidence: medium

The passage cites Ovid's underworld description, where Styx exhales mist or clouds, and says this fits the conception of Niflheim.

Ovid's mist-exhaling Styx is said to fit the conception of Niflheim.
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Teutonic Mythology, Volume 2 WOELD-TREE. 799 / HELL. NIFL-HEIM. 801 / NIFL-HEL. 803 / HELL. 805; lines 17345-17433 confidence: high

"hell ... still was down in the depths of the earth, with the human world spread out above it" and was called abyssus, forming the counterpart to heaven.

Hell is repeatedly described as underground, abyssal, beneath the human world, and contrasted with heaven above.
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Teutonic Mythology, Volume 2 WOELD-TREE. 799 / HELL. NIFL-HEIM. 801 / NIFL-HEL. 803 / HELL. 805; lines 17345-17433 confidence: high

The passage says the hell-door is paralleled by Virgilian descriptions of Avernus and Dis, and that Slavic fairytales speak of an entrance to the lower world through a deep pit.

The passage refers to a hell-door, the mouth or jaws of hell, Avernus entrances, and Slavic fairytale entrances to the lower world through a deep pit.
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Teutonic Mythology, Volume 2 WOELD-TREE. 799 / HELL. NIFL-HEIM. 801 / NIFL-HEL. 803 / HELL. 805; lines 17345-17433 confidence: medium

The passage says people imagined a stone at the bottom of the earth, called dille-stein, as a ceiling, grating, floor, or boundary of the underworld; cited poems refer to digging down to it, passing through hell's floor, and the dille-stein bursting as the dead awaken.

The dille-stein is described as a stone at the bottom of the earth or boundary of the underworld, with a cited parallel in the lapis manalis closing the mundus.
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Teutonic Mythology, Volume 2 WORLD. 793 / WORLD. 795 / WOELD-TREE. 797 / WOELD-TREE. 799; lines 17049-17137 confidence: high

Niflheimr is described as the haunt of Nidhoggr and other serpents around Hvergelmir, and as the dread dwelling-place of the death-goddess Hel.

Niflheimr and Hel are described as a gloomy, black, cold land of shadows and abode of the departed, while the passage distinguishes this from Christian torment or gehenna.
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Teutonic Mythology, Volume 2 WORLD. 795 / WOELD-TREE. 797 / WOELD-TREE. 799 / HELL. NIFL-HEIM. 801; lines 17140-17240 confidence: high

Westphalian hellweg roads are explained as originally a death-way, the broad road traveled by the corpse, though now meaning highway.

The passage presents hellweg as an original death-way or corpse-road and cites Old Norse helveg as the route to Hel.
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Teutonic Mythology, Volume 2 WORLD. 795 / WOELD-TREE. 797 / WOELD-TREE. 799 / HELL. NIFL-HEIM. 801; lines 17140-17240 confidence: medium

Old Norse poetry makes the dead ride or drive to the underworld; Brynhildr, after being burnt, travels to Hel in an ornamental car on the helveg.

Old Norse poetry is said to make the dead ride or drive to the underworld; Brynhildr travels to Hel in an ornamental car, and the passage discusses hellwagen.
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Teutonic Mythology, Volume 2 WORLD. 795 / WOELD-TREE. 797 / WOELD-TREE. 799 / HELL. NIFL-HEIM. 801; lines 17140-17240 confidence: high

The passage says heathen hellia lay "low down toward the North" and that Hermodr rode nine nights through "valleys dark and deep."

Hermodr rides through dark deep valleys, reaches the river Gioll, crosses the gold-covered bridge guarded by Modgudr, and follows the road lower and northward toward Hel.
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Teutonic Mythology, Volume 2 WORLD. 795 / WOELD-TREE. 797 / WOELD-TREE. 799 / HELL. NIFL-HEIM. 801; lines 17140-17240 confidence: medium

Hel's palace or residence is surrounded by lofty railings; the hall is named Elliudnir or Elvidnir, with named threshold and curtain variants.

Hel's residence is described with railings, a hall name, threshold, and curtain, forming a mapped destination within the underworld.
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Teutonic Mythology, Volume 3 DEVIL. / NAMES TAKEN FROM HIS FIGURE. / DEVIL. / NAMES TAKEN FROM HIS FIGURE.; lines 7348-7398 confidence: low

The fragment says the damned, and heroes such as Dieterich, are fetched away or conveyed to hell, citing Vilkina saga and Otto of Freising.

The fragmentary opening says the damned and heroes such as Dieterich are conveyed to hell.
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Teutonic Mythology, Volume 3 FUBIOUS HOST : OBION. / SPECTEES. / CHAPTER XXXII. / TRANSLATION.; lines 5126-5231 confidence: medium

A favorite mode of representing translation is “to shut up the enchanted inside a mountain,” with earth opening to receive them.

The passage describes the enchanted as shut inside mountains, earth as receiving them, and the world of souls as underground.
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Teutonic Mythology, Volume 3 FUEIOUS HOST : AETHUE, WALDEMAE. / SPECTRES. / FUBIOUS HOST : GEONJETTE. / SPECTEES.; lines 4944-5038 confidence: high

The passage describes a ghostly moving mass that may drag living men; a cautious man must endure spitting and spit out again. The array is named aaskereia/aaskereid/aaskereida or hoshelreia, explained as Asgard march or perhaps lightning and thunder. Sometimes it is only heard rushing through the air. During the three nights of Yule, horses in stables without the cross sign are found sweating because they have been taken and ridden.

The host is described as a moving ghostly array, an Asgard march, a possible passage of souls, a journey of gods or valkyrs visiting earth, and an unseen aerial rush.
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Teutonic Mythology, Volume 3 FUEIOUS HOST. / SPECTRES. / FUKIOUS HOST. / SPECTRES.; lines 4227-4270 confidence: medium

Perchtha rules the little ones who are human children dead before baptism; they become her property, surround her as weeping babes, and are ferried over with her in a boat.

Perchtha rules children who died before baptism, is surrounded by weeping babes, and is ferried with them in a boat.
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Teutonic Mythology, Volume 3 FUEIOUS HOST. / SPECTRES. / FUKIOUS HOST. / SPECTRES.; lines 4227-4270 confidence: medium

The night before Twelfth-day, the mother sees Perchtha pass by; behind the other children is a weary little one with a soaked shirt and jug of water, stopping before a fence that Perchtha and the children cross.

On the night before Twelfth-day the mother sees Perchtha pass with children, including her own dead child, who must keep up with the group and cross a fence.
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Teutonic Mythology, Volume 3 HEATHEN OBIGIN OF DUCKING-, ETC. / MEANS OF EE COGNITION. / HEART-BATING. / MAGIC.; lines 11731-11774 confidence: uncertain

The author asks about connections with witches’ mouse-making, the narrow thread-bridge crossed by the soul toward the underworld, and a Servian parallel about turning the sleeper’s body while the beast returns; the sentence is incomplete in the supplied passage.

The author asks whether the animal-from-sleeper narratives connect with a narrow thread-bridge crossed by the soul on its way to the underworld.
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Teutonic Mythology, Volume 3 INDEX. / INDEX. / INDEX. / INDEX.; lines 21784-21984 confidence: medium

"Gioll (river of hell) 802-3."

Gioll is glossed as a river of hell.
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Teutonic Mythology, Volume 3 INDEX. / INDEX. / INDEX. / INDEX.; lines 21987-22171 confidence: medium

Death and afterlife entries include Hades, Halja (= Hel), heben-wang (paradise), Friend Hein (death), heinen-kleed (shroud), Hel, hel-grind, hel-hest, Hel-ride, hel-sko, hel-viti, and Hel-voet.

The index clusters Hades, Halja/Hel, Hel, hel-grind, Hel-ride, hel-hest, death-shoe, hel-viti, Hel-foot, Friend Hein as death, and shroud.
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Teutonic Mythology, Volume 3 INDEX. / INDEX. / INDEX. / INDEX.; lines 22174-22391 confidence: medium

"hell-gate"; "hell-hound"; "hell-jager (-hunter)"; "hell-raven"; "hell-wagen (death-car)"; "hell-weg (death-way)"; "hella-fiur, -wizi (gehenna)"; "Helle-put (-pit, -well)"; "helli-runa (necromancy)".

The index groups hell-gate, death-way, death-car, hell-pit/well, hell-fire/gehenna, and related hell terms.
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Teutonic Mythology, Volume 3 INDEX. / INDEX. / INDEX. / INDEX.; lines 23208-23374 confidence: medium

“neorxena-wong (paradise) ... Nifl-heimr ... Nifl-hel ... nobis- kratten, -krug (hell)”

The entries include paradise, Nifl-heimr, Nifl-hel, and hell.
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Teutonic Mythology, Volume 3 INDEX. / INDEX. / INDEX. / INDEX.; lines 24533-24714 confidence: medium

Entries include “Tuonela (hades),” “vaggs, wang (paradise),” “Val-holl,” and “vale of tears.”

The passage lists Tuonela as hades, vaggs/wang as paradise, and also includes Valholl and vale of tears.
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Teutonic Mythology, Volume 3 NAMES TAKEN FEOM HIS FIGUEE. / DEVIL. / NAMES TAKEN FEOM HIS ABODE. / DEVIL.; lines 7707-7750 confidence: high

The passage connects Abyssus with nobis, lists nobis-related lexical forms, and says Nobiskrug names border taverns where one seems to enter a new country.

Nobiskrug is described as a border or remote tavern name, a place where one enters a new country, and a term for death, the underworld, hell, or the Devil’s tavern.
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Teutonic Mythology, Volume 3 NAMES TAKEN FEOM HIS FIGUEE. / DEVIL. / NAMES TAKEN FEOM HIS ABODE. / DEVIL.; lines 7707-7750 confidence: medium

The passage states that nobiskratten are the place where unbaptized children go.

The passage states that nobiskratten are the place where unbaptized children go.
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Teutonic Mythology, Volume 3 NAMES TAKEN FEOM HIS FIGUEE. / DEVIL. / NAMES TAKEN FEOM HIS ABODE. / DEVIL.; lines 7707-7750 confidence: medium

Walther’s expression “daz verlorne tal” is given as a term for hell and is said to recall Dante’s cited expressions for a sorrowful city and lost people.

Walther’s “lost valley” is given as an expression for hell and is compared with Dante’s language of a sorrowful city and lost people.
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Teutonic Mythology, Volume 3 NAMES TAKEN FEOM HIS FIGUKE. / NAMES TAKEN FEOM HIS FIGUEE. / DEVIL. / NAMES TAKEN FEOM HIS ABODE.; lines 7655-7704 confidence: high

The passage states that the Devil’s dwelling lies in the North and cites examples of looking north, the diabolus in the north, northern rule, a northern throne, and a hell-road lying north.

The passage repeatedly associates the Devil’s dwelling, throne, rule, hell-road, and related avoidance or water imagery with the North.
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Teutonic Mythology, Volume 3 PEE FACE. / PEE FACE. / PEEFACE. / PBEFACE.; lines 1920-1966 confidence: high

A nameless poet tells of a woodcutter whom Peter tried to hoist into heaven by his mallet; at the topmost rung the mallet handle came off and the man fell into hell.

Peter attempts to hoist a woodcutter into heaven by a mallet, but the handle fails and the woodcutter drops into hell.
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Teutonic Mythology, Volume 3 PEE FACE. / PEE FACE. / PEEFACE. / PBEFACE.; lines 1920-1966 confidence: medium

The passage says the fairy-tale pikeman or blacksmith got on better by flinging a knapsack, apron, or sledgehammer into heaven.

A pikeman or blacksmith in a fairy-tale gets on better by flinging a knapsack, apron, or sledgehammer into heaven.
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Teutonic Mythology, Volume 3 PEEFACE. / PEEFACE. / PREFACE. / PEE FACE.; lines 805-890 confidence: high

Donar is contrasted with Wuotan: Donar's name appears in curses, he may sit in the mountain as Redbeard, heroes go to Wuotan's heaven while common folk go to Donar's, and Donar is described as more primitive and partly displaced.

Heroes are said to go to Wuotan's heaven, while common folk turn in at Donar's.
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Teutonic Mythology, Volume 3 PEEFACE. / PEEFACE. / PREFACE. / PREFACE.; lines 2117-2163 confidence: high

The highest god is described as father/grandfather who grants salvation and victory to the living and entrance to his dwelling to the dead; "Death is a going home, a return to the father."

The dead are granted entrance to the highest god's dwelling, and death is described as going home and returning to the father.
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Teutonic Mythology, Volume 3 SAGA. / POETEY. / CHAPTER XXXI. / SPECTRES.; lines 3230-3291 confidence: high

Souls separated from the body pass to another dwelling-place, find rest, and are taken up into hades or heaven; their memory is hallowed by festivals and possibly sacrifices.

The passage says separated souls pass to another dwelling-place and are taken up into hades or heaven where they find rest.
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Teutonic Mythology, Volume 3 SAGA. / POETEY. / CHAPTER XXXI. / SPECTRES.; lines 3230-3291 confidence: high

Restless spirits hover between heaven and earth and may return to their old home; “These souls that appear, that come back, that haunt, we call spectres (ghosts).”

Spectres are defined as souls lacking full peace, hovering between heaven and earth, returning to their old home, and haunting.
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Teutonic Mythology, Volume 3 SPECTEES. / FUEIOUS HOST : AETHUE, WALDEMAE. / SPECTRES. / FUBIOUS HOST : GEONJETTE.; lines 4885-4941 confidence: medium

“Souls that have not done so much good as to win heaven, nor yet harm enough to merit hell, drunkards, scoffers, tricksters, are doomed to ride about until the end of the world.”

The Norwegian story classifies souls not fit for heaven or hell and condemns them to ride until the end of the world.
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Teutonic Mythology, Volume 3 SPECTRES. / FUBIOUS HOST BEECHTA, HOLDA, POSTEELI. 933 / SPECTEES. / STEAGGELE, ECKHART, VENUS' MOUNT.; lines 4376-4444 confidence: medium

People flock to meet and greet her; Echhart carries a white staff, acts as herald or chamberlain, clears the road before her, and her living retinue is said to be converted into spectres.

The passage links the furious host to spectres and to a mounted host of the dead, with Echhart proposed as a conductor of returning dead.
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Teutonic Mythology, Volume 3 SPECTRES. / FUKIOUS HOST. / SPECTRES. / FUBIOUS HOST BEECHTA, HOLDA, POSTEELI. 933; lines 4273-4325 confidence: medium

Tales are summarized in which a shroud is drenched with tears and the Aage and Else folktale fills a coffin with blood; the passage adds children journeying in Perhta's train and mentions a jug possibly connected to tomb lachrymatories.

The passage explicitly notes children journeying in Perhta's train in a context of shrouds, coffins, tombs, and infant souls.
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Teutonic Mythology, Volume 3 VOL. III. 1251 / INDEX. / INDEX. / INDEX.; lines 20765-20983 confidence: low

“camp-flori (paradise)”; “Cerberus”; “Charon”; “Charos”; “cwis (hell)”.

The index lists paradise, hell, Charon, Charos, and Cerberus in this segment.
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Teutonic Mythology, Volume 3 WILL O' THE WISP. / SPECTEES. / FUEIOUS HOST : WUOTAN. / SPECTRES.; lines 3613-3705 confidence: medium

Violently dead persons and unbaptized children are said to enter the furious host to Holda, Berhta, and Abundia; unbaptized children are also compared with will-o'-wisps, and the author links them to an older heathen power.

The passage assigns violently dead persons and unbaptized children to the furious host and links the latter with will-o'-wisps.
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Teutonic Mythology, Volume 4 AGE. ABODES. ARMS. AID. 1385 / CHAPTER XV. / HEROES. / HEROES. 1387; lines 5603-5643 confidence: medium

Foreign Milky Way names include the way of ashes; a Wallachian tale deriving it from spilt straw stolen by St. Venus from St. Peter; Basque via lactea from milk; a Lucian reference to ways of souls to heaven; and Lettic bird-path and God's girdle, possibly rainbow.

The Lucian reference is summarized as concerning ways of souls to heaven.
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Teutonic Mythology, Volume 4 AIB. 1469 / AIR. 1471 / AIR. 1173 / EARTH. 1475; lines 9776-9868 confidence: medium

Dying is called going to ground; the passage also cites becoming like earth and making oneself out of dust.

Dying is described as going to ground, and the Helgafell passage says Thorolfr's kin believed their dead went into the mountain, with a comparison to dying or vanishing into a mountain.
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Teutonic Mythology, Volume 4 CHAPTER XXVII. / DEATH. / DEATH. 1553 / DEATH. 1555; lines 13656-13746 confidence: medium

Death rides; the dead lover fetches his bride away on horseback; Hel, Wode, and the wild hunter ride on a three-legged horse; Wode catches subterraneans and hangs them by their hair from his horse; Boeotian tombstones show a dead man beside a horse; Charos ranges babes on his saddle.

Death rides; the dead lover fetches his bride on horseback; Hel, Wode, the wild hunter, and Charos are associated with horses or saddles carrying beings.
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Teutonic Mythology, Volume 4 CHAPTER XV. / HEROES. / HEROES. 1387 / VOL. IV. I; lines 5645-5693 confidence: medium

A Latin citation describes two youths clothed in white stoles separating a soul from a body and carrying it through the air.

A cited example has two white-stoled youths separate the soul from the body and carry it through the air.
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Teutonic Mythology, Volume 4 CHAPTER XXVI. / SOULS. / SOULS. 1547 / SOULS. 1549; lines 13366-13412 confidence: high

Good souls hover on Hades' verdant meadow; the soul feeds on a field or meadow of truth and sits on green grass. The passage also notes fluttering away, souls hanging by a stalk, the soul at the tongue, and souls sitting on a needle or nail.

Good souls hover on a verdant Hades meadow, encounter a field or meadow of truth, and sit on green grass.
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Teutonic Mythology, Volume 4 CHAPTER XXVI. / SOULS. / SOULS. 1547 / SOULS. 1549; lines 13366-13412 confidence: high

Souls are received or drawn on by Wuotan, Frouwa, Ran, Hel, watersprites, angels, elves, and the devil.

Wuotan, Frouwa, Ran, Hel, watersprites, angels, elves, and the devil are listed as receiving or drawing on souls.
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Teutonic Mythology, Volume 4 CHAPTER XXVI. / SOULS. / SOULS. 1547 / SOULS. 1549; lines 13366-13412 confidence: medium

Near places named Valhall there is often an Oden spring; the passage suggests Oden bathes souls in a clear stream before admitting them, as Greeks thought souls were cleansed in Hades' rivers and drank Lethe.

Oden is associated with bathing souls in a clear stream before admission, and Greek souls are said to be cleansed in Hades' rivers and to drink Lethe.
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Teutonic Mythology, Volume 4 CHAPTER XXVI. / SOULS. / SOULS. 1547 / SOULS. 1549; lines 13366-13412 confidence: high

Oden comes from an Oden chamber or lake to choose the slain on Bravalla heath and carry them on a golden ship; old sea-kings were supposed to be buried in a golden ship.

The passage cites a golden ship for the slain, sea-kings buried in a golden ship, funeral piles in ships, ship-mounds, death-ships, swan-ships, a rudderless ship, and eggshell soul-vessels.
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Teutonic Mythology, Volume 4 DEATH. / DEATH. 1553 / DEATH. 1555 / DEATH. 1557; lines 13749-13843 confidence: medium

"Death has an army" and commands an army's march or common journey; "His badge" or token is pallid hue, yellow, or black-yellow color, by which the fey may be known.

Death is said to have an army and to lead or command a common journey or army's march.
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Teutonic Mythology, Volume 4 HOLDA. BERHTA. 13G9 / BERHTA. OSTARA. 1371 / CISA. FREYA. GERDR. 1373 / NANNA. FUOGE. RAN. HEL. 1375; lines 4920-4991 confidence: medium

The passage says the phrase for going to Hel was German too and lists expressions for going to hell, going down into hell, and coming back from Hades.

The passage lists repeated formulas for going to Hel or hell, including going down into hell and returning from Hades.
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Teutonic Mythology, Volume 4 INDEX. / INDEX. / INDEX. / INDEX.; lines 32468-32702 confidence: low

"Hades"; "ha holl (Valholl)"

The index lists Hades and Valholl as place-like otherworld terms.
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Teutonic Mythology, Volume 4 INDEX. / INDEX. / INDEX. / INDEX.; lines 32705-32905 confidence: medium

Index entries include Halja, Hel, hel-grind, helli-porta, hell-putz/pit, hell-tor, hell-jager, hell-wagen, hell-weg, and Hel-reis/ride.

The Hel/hell cluster names gates or railings, door or gate, pit, way, ride, wagon, stream, hound, and hunter, which can be cautiously read as indexed vocabulary for an underworld route or boundary complex.
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Teutonic Mythology, Volume 4 INDEX. / INDEX. / INDEX. / INDEX.; lines 34136-34363 confidence: low

Entries include sunna-felt glossed as elysium and sure bridge, sure death.

The index includes sure bridge, sure death and sunna-felt glossed as elysium.
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Teutonic Mythology, Volume 4 POETRY. / CHAPTER XXXI. / SPECTRES. / SPECTRES. 1585; lines 15143-15236 confidence: medium

Unbaptized children are said to be cast into fire, to go to Nobis-kratten, to be barred from burial in the holy isle, and to become pilweisse, white letches, or kaukas; untimely births becoming elbe are also noted.

Unbaptized children are assigned to fire, Nobis-kratten, exclusion from the holy isle, and transformation into named beings.
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Teutonic Mythology, Volume 4 SOULS. 1547 / SOULS. 1549 / VOL. IV. T / SOULS.; lines 13465-13509 confidence: high

The passage says the Blackfoot Indians, like Lithuanians and Poles, believe "the soul has to climb a steep mountain."

The passage gives multiple post-mortem stages and destinations: leaving the body, climbing a mountain, entering paradise, being brought to Abraham's bosom or heaven, lodging with St. Gerdnid, and sailing over the liver-sea.
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Teutonic Mythology, Volume 4 SOULS. 1547 / SOULS. 1549 / VOL. IV. T / SOULS.; lines 13465-13509 confidence: high

The cited Latin says the soul leaves the body and enters the gate of paradise; prayers to St. Michael are said over the corpse, and Michael brings the soul into Abraham's bosom.

St. Michael and other angels receive, separate, carry, and lead souls after death.
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Teutonic Mythology, Volume 4 SOULS. 1547 / SOULS. 1549 / VOL. IV. T / SOULS.; lines 13465-13509 confidence: medium

The soul first lodges with the figure printed/OCR'd as St. Gerdnid and then sails over the leber-meer or liver-sea.

The soul lodges first with St. Gerdnid and then sails over the liver-sea.
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Teutonic Mythology, Volume 4 SOULS. / CHAPTER XXVII. / DEATH. / DEATH. 1553; lines 13557-13653 confidence: high

Death is cataloged as leaving life or the world, being left dead, perishing, going down to dust, mould, earth, Demeter, or the fathers.

The passage repeatedly phrases dying as going away: to Hel, Totenheim, the dísir's hall, another light, another world, peace, God, or ancestral/earthly destinations.
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Teutonic Mythology, Volume 4 SOULS. / CHAPTER XXVII. / DEATH. / DEATH. 1553; lines 13557-13653 confidence: high

Yama is god of justice, death, and the underworld, named Kala, compared with Jemshit/Yimu, and sends messengers; death-angels and angels of death are cited for comparison.

Yama's messengers conduct the dead; Hermes drives souls; Iris is analogized to Hermes; Charon ferries over water.
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Teutonic Mythology, Volume 4 SOULS. / SOULS. 1547 / SOULS. 1549 / VOL. IV. T; lines 13414-13462 confidence: high

An angel leads a shipful of souls, and the boatman Tempulagy ferries souls over a lake.

The passage cites an angel leading a shipful of souls, Tempulagy ferrying souls over a lake, and white-clothed dead in small boats on a lake.
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Teutonic Mythology, Volume 4 SOULS. / SOULS. 1547 / SOULS. 1549 / VOL. IV. T; lines 13414-13462 confidence: high

A sharp bridge leads across purgatorial fire; souls enter black and come out white. The passage also lists a long bridge, sword-bridge, rainbow-bridge, Arabian Sirat, Chinese bridge of souls, and Old-Irish legends about the bridge.

The passage lists a sharp bridge over purgatorial fire, long bridge, sword-bridge, rainbow-bridge, Sirat, Chinese bridge of souls, and Old-Irish bridge legends.
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Teutonic Mythology, Volume 4 SOULS. / SOULS. 1547 / SOULS. 1549 / VOL. IV. T; lines 13414-13462 confidence: medium

A sharp bridge leads across purgatorial fire; souls enter black and come out white. The passage also lists a long bridge, sword-bridge, rainbow-bridge, Arabian Sirat, Chinese bridge of souls, and Old-Irish legends about the bridge.

Souls are described as flying into purgatorial fire black and coming out white.
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Teutonic Mythology, Volume 4 SOULS. / SOULS. 1547 / SOULS. 1549 / VOL. IV. T; lines 13414-13462 confidence: medium

The passage discusses the death-shoe and cites a Norwegian dream-poem saying that one who gave shoes to the poor in life need not go barefoot over sharp ground after death; the excerpt then begins a further example of a dead woman walking until her shoe, but the line range cuts off before completion.

The passage discusses the death-shoe and cites a Norwegian poem in which prior shoe-giving prevents barefoot travel over sharp ground after death.
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Teutonic Mythology, Volume 4 SOULS. / SOULS. 1547 / SOULS. 1549 / VOL. IV. T; lines 13414-13462 confidence: medium

The Tundalus legend has a cow driven across the bridge by the soul; the passage compares this with a red cow led over a bridge before a battle by the Nortorf elder-tree. It also reports a Greenlandic belief in a soul crossing an abyss where a narrow ice-smooth wheel turns, compared with a wheel in Wigalois.

Greenlanders are said to believe the soul must cross an abyss where a narrow wheel turns, smooth as ice.
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Teutonic Mythology, Volume 4 SOULS. / SOULS. 1547 / SOULS. 1549 / VOL. IV. T; lines 13414-13462 confidence: low

The Tundalus legend has a cow driven across the bridge by the soul; the passage compares this with a red cow led over a bridge before a battle by the Nortorf elder-tree. It also reports a Greenlandic belief in a soul crossing an abyss where a narrow ice-smooth wheel turns, compared with a wheel in Wigalois.

A cow is driven across a bridge by the soul in the Tundalus legend, and the passage compares this with a red cow led over a bridge before a battle.
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Teutonic Mythology, Volume 4 SOULS. / SOULS. 1547 / SOULS. 1549 / VOL. IV. T; lines 13414-13462 confidence: medium

The passage mentions nail-parings, shoelace cuttings, and the superstition of breaking eggshells in connection with things that plague or affect the soul on her passage.

Nail-parings, shoelace cuttings, and eggshells are mentioned in connection with things that plague or affect the soul on its passage.
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Teutonic Mythology, Volume 4 SUMMER AND WINTER. 1531 / TIME AND WORLD. 1533 / TIME AND WORLD. 1535 / TIME AND WOELD. 1537; lines 12788-12882 confidence: high

Gehenna, Hades, Sheol, Niflhel, and hell are discussed; Hades is a dark subterranean abyss encircled by streams and reached by sailing over the Acherusian bog; dying is called faring to hell or going to Hel.

Hades is subterranean, encircled by streams, and reached by sailing over a bog; dying is described as going or faring to hell or Hel.
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Teutonic Mythology, Volume 4 SUMMER AND WINTER. 1531 / TIME AND WORLD. 1533 / TIME AND WORLD. 1535 / TIME AND WOELD. 1537; lines 12788-12882 confidence: high

The Greek underworld has an opening through which Pluto descends with Proserpine and Dionysus leads Semele out over the Alcyonian lake; Teutonic hell likewise has gateways, mouths, gratings, doors, and grave-mound openings.

The passage lists openings, gates, doors, mouths, gratings, and grave-mound openings as access points to hell or the underworld.
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Teutonic Mythology, Volume 4 SUPERSTITIONS. D. 1751 / APPENDIX. / SUPERSTITIONS. E. 1753 / SUPERSTITIONS. F. 1755; lines 23652-23782 confidence: medium

Some believe that when someone dies, the soul has no rest until bells are tolled for it.

The soul is said to spend successive nights with St Gertraud and St Michael, then go where it has deserved; other entries describe unrest, tolling, and periodic return to confinement or pains.
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Teutonic Mythology, Volume 4 SUPERSTITIONS. I. 1797 / SUPERSTITIONS. / SUPERSTITIONS. I. 1801 / SUPERSTITIONS. I. 1803; lines 26943-27085 confidence: medium

Unbaptized dying children join the Furious Host; for a dying person, windows are opened and hollow things stopped or turned so the soul can exit; the dead should not have a shroud corner in the mouth.

The dying person's soul needs free exit through opened windows and arranged hollow objects; unbaptized children join the Furious Host and the dead may not rest under certain conditions.
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Teutonic Mythology, Volume 4 TIME AND WORLD. 1535 / TIME AND WOELD. 1537 / TIME AND WORLD. 1539 / TIME AND WORLD. 1541; lines 12979-13076 confidence: high

Valkyries conduct to heaven as the Hours opened the cloud-gate to Olympus; angels likewise fetch away dying heroes while singing.

Valkyries conduct to heaven, the Hours open the cloud-gate to Olympus, and angels fetch dying heroes.
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Teutonic Mythology, Volume 4 TIME AND WORLD. 1535 / TIME AND WOELD. 1537 / TIME AND WORLD. 1539 / TIME AND WORLD. 1541; lines 12979-13076 confidence: medium

A cliff and hills called Valhall or Vahlehall are linked with old men weary of life throwing themselves into water below and being washed; the water is called Odens-källa, and Odin first washed or bathed those he took into possession.

Valhall or Vahlehall hills, the water below, Odens-källa, and Odin’s washing or bathing are connected with old men taken into the god’s possession.
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Teutonic Mythology, Volume 4 TIME AND WORLD. 1535 / TIME AND WOELD. 1537 / TIME AND WORLD. 1539 / TIME AND WORLD. 1541; lines 12979-13076 confidence: high

The passage says brave heathen men who died of wounds were believed to go to Valhöll, and that a servant goes there only in attendance on his lord.

Brave men who die of wounds go to Valhöll, while a servant goes only in attendance on his lord.
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Teutonic Mythology, Volume 4 TIME AND WORLD. 1535 / TIME AND WOELD. 1537 / TIME AND WORLD. 1539 / TIME AND WORLD. 1541; lines 13078-13167 confidence: high

A son buries weapons with his father; Hakon dies heathen, is buried, and friends gather at his grave to send him to Valholl in heathen fashion.

The passage cites weapons buried with the dead, Hakon being directed to Valholl from his grave, and Haraldus using a horse as vehicle to Tartara.
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Teutonic Mythology, Volume 4 TIME AND WORLD. 1535 / TIME AND WOELD. 1537 / TIME AND WORLD. 1539 / TIME AND WORLD. 1541; lines 13078-13167 confidence: high

Souls of kshatriyas slain in battle arrive at Indra's heaven as guests; warriors fallen in fight have heaven open to them; Anglo-Saxon, Old High German, and Middle High German phrases point to a heavenly castle.

Battle-slain kshatriyas enter Indra's heaven as guests, and warriors fallen in fight are said to have heaven's gate open to them.
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Teutonic Mythology, Volume 4 TIME AND WOELD. 1537 / TIME AND WORLD. 1539 / TIME AND WORLD. 1541 / SOULS. 1545; lines 13170-13202 confidence: high

The passage compares children who “fall through the well on Dame Holla's meadow” with Psyche, who has “jumped off the high rock” and “finds herself in a heavenly grove.”

The passage gathers multiple references to paradise or blessed places as meadow, flowery field, green field, green valley, heavenly grove, and white happy land.
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Teutonic Mythology, Volume 4 TIME AND WOELD. 1537 / TIME AND WORLD. 1539 / TIME AND WORLD. 1541 / SOULS. 1545; lines 13170-13202 confidence: medium

The note compares the gardens of the Hesperides with an Insula Pomorum called fortunate, a sacred apple-wood, and Fortunate Islands where those who have lived chastely convene.

The Hesperides gardens, Insula Pomorum, sacred apple-wood, and Fortunate Islands are grouped as comparable blessed landscapes.
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Teutonic Mythology, Volume 4 TIME AND WOELD. 1537 / TIME AND WORLD. 1539 / TIME AND WORLD. 1541 / SOULS. 1545; lines 13170-13202 confidence: medium

“The dead shall go to Helgafell”; the passage also compares “the earthly paradise closed in by high mountains.”

The passage says the dead go to Helgafell and compares an earthly paradise enclosed by high mountains.
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Teutonic Mythology, Volume 4 TIME AND WORLD. 1533 / TIME AND WORLD. 1535 / TIME AND WOELD. 1537 / TIME AND WORLD. 1539; lines 12885-12976 confidence: medium

The passage links opened grave-mound fires and hauga-eldr with hellfire; describes hell as a dark hole or corner; describes Christian hell with pitch, brimstone, stench, and fumes; and notes opposed gold-gate and pitch-gate in Dame Holle.

The passage connects grave-mound fire and hauga-eldr with hellfire and describes Christian hell with pitch, brimstone, and stench.
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Teutonic Mythology, Volume 4 TIME AND WORLD. 1533 / TIME AND WORLD. 1535 / TIME AND WOELD. 1537 / TIME AND WORLD. 1539; lines 12885-12976 confidence: high

The passage links opened grave-mound fires and hauga-eldr with hellfire; describes hell as a dark hole or corner; describes Christian hell with pitch, brimstone, stench, and fumes; and notes opposed gold-gate and pitch-gate in Dame Holle.

Hell is described through dark holes, cavern terminology, abyss terms, bottom, and bottomless names.
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Teutonic Mythology, Volume 4 TIME AND WORLD. 1533 / TIME AND WORLD. 1535 / TIME AND WOELD. 1537 / TIME AND WORLD. 1539; lines 12885-12976 confidence: high

The underworld is said to have waters and streams; examples include brimstone lakes, souls drenched in hell-pain, hell as a well or pit narrow above and wide below, and hell-kettle terminology.

The underworld is said to have waters and streams; hell is described with brimstone lakes, a well, pit, and kettle.
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Teutonic Mythology, Volume 4 TIME AND WORLD. 1541 / SOULS. 1545 / CHAPTER XXVI. / SOULS.; lines 13205-13259 confidence: medium

"Souls, like elves, sail over the water"; Indian elves are identified as dead men, and Lithuanian veles and welukas are glossed as manes and spectres.

Souls are said to sail over water like elves, and men's souls are said to go to the underworld.
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Teutonic Mythology, Volume 4 VOL. IV. Q Q / INDEX TO VOL. IV. / INDEX. / INDEX.; lines 31788-32016 confidence: medium

Entries include 'Charon,' 'certain bridge, certain death,' 'Death,' 'Death, Gossip,' 'death's head,' 'death-shoe,' and 'death-bird.'

The index lists Charon, 'certain bridge, certain death,' Death, death-shoe, death's head, and death-bird in the same segment.
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Teutonic Mythology, Volume 4 VOL. IV. T / SOULS. / CHAPTER XXVII. / DEATH.; lines 13511-13554 confidence: high

The passage states that death is a departing and lists Old Saxon, Old Norse, Anglo-Saxon, Greek, and Sanskrit terms glossed as gone, fared, died, or dead.

The passage repeatedly glosses death and dying as going, faring, departing, a journey, a last journey, a long journey, and a long way.
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Teutonic Mythology, Volume 4 VOL. IV. T / SOULS. / CHAPTER XXVII. / DEATH.; lines 13511-13554 confidence: medium

The passage mentions joining the great host, going to the common place, departing, and leaving joy.

The passage cites joining the great host and going to a common place, with the dead described as more numerous than the living.
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Teutonic Mythology, Volume 4 VOL. IV. X / POETRY. / CHAPTER XXXI. / SPECTRES.; lines 15117-15140 confidence: medium

A cited source divides people into living, hovering, doubtful, and dead; another cited passage mentions souls unable to rest in Hades that return and wander about the grave.

The passage reports souls that cannot rest in Hades, return, and wander about the grave.
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Teutonic Mythology, Volume 4 WIGHTS AND ELVES. 1409 / WIGHTS AND ELVES. 1413 / WIGHTS AND ELVES. 1415 / WIGHTS AND ELVES. 1417; lines 6980-7076 confidence: medium

Subterraneans ferry over; wichtels cross the Werra; three wichtels are ferried over, with a note comparing the passage of souls.

Subterraneans and wichtels are ferried over or cross the Werra, and the passage explicitly notes comparison with the passage of souls.
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Teutonic Mythology, Volume 4 WODAN. / WODAN. / WODAN. 1329 / WODAN. 1831; lines 2770-2818 confidence: high

Expressions for dying include roads to Odin’s land, going to Odin, and giving to Odin; a Swedish saying says of a miser collecting treasures that he serves Odin.

Expressions for dying are listed as roads to Odin’s land, going to Odin, and being given to Odin.
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Teutonic Mythology, Volume 4 WOMAN-WORSHIP. 1397 / ITIS (DIS). ALRUNA. NORN. 1399 / NORN. FAY. FATA MORGANA. 1401 / FATES. FAYS. VALKYRS, 1403; lines 6290-6390 confidence: medium

Jupiter sending Victoria is compared to Odin sending valkyrs; shield- and helmet-maidens, Gothic Amazons, Amazons, cynocephali, and a land of maids are cited.

Valkyrs are sent by Odin, and Hlökk is said to conduct those fallen in battle to Odin or Freyja.
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norse

Corpus Poeticum Boreale, Volume 1 AND TEUTONIC METRE. 437 / GERMAN, / AND TEUTONIC METRE. 439 / AND TEUTONIC METRE. 441; lines 21888-22016 confidence: low

Opening examples include “Mud-spelles | Megin,” “mut-spelli ; cumit,” and “Hel-grind : Haugar | opnask.”

A verse example combines Hel-grind with opening mounds.
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Corpus Poeticum Boreale, Volume 1 CRATORESEE. / I, DEATH. / II. HELL. / III. HEAVEN.; lines 12371-12403 confidence: medium

“I saw men that had given away much according to the Law of God: Pure candles were brightly lit above their heads.”

The passage repeatedly links righteous actions—giving, aiding the poor, fasting, feeding a mother, and self-chastisement—with heavenly lights, angelic service, prepared beds, and cleansing of souls.
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Corpus Poeticum Boreale, Volume 1 CRATORESEE. / I, DEATH. / II. HELL. / III. HEAVEN.; lines 12371-12403 confidence: high

“I saw troops riding along the sky high aloft, they are on their way to God, their leaders are men murdered without cause.”

Troops ride high along the sky and are said to be on their way to God.
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Corpus Poeticum Boreale, Volume 1 FINAL READINGS. CXXV / INTRODUCTION. / FINAL READINGS. / INTRODUCTION.; lines 5957-6021 confidence: low

The Waking readings include being before the door of Death, a daughter’s heart never quaking, and a Doomer of men doing no harm.

The Waking reading locates someone before the door of Death and refers to a Doomer of men.
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Corpus Poeticum Boreale, Volume 1 FINAL READINGS. CXXV / INTRODUCTION. / FINAL READINGS. / INTRODUCTION.; lines 5957-6021 confidence: low

The Sun Song readings include “the doomed man’s race,” the probable reading “The Soul flew up,” and meal for those that dwell in hell.

A Sun Song reading mentions meal for those who dwell in hell.
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Corpus Poeticum Boreale, Volume 1 FRAGMENTS OF A LOST LAY OF ROLF KRAKI. / CRATORESEE. / I, DEATH. / II. HELL.; lines 12296-12369 confidence: high

The section is titled Hell, and the speaker says he will tell what he first saw when he went into the Place of Torment.

The first-person speaker enters the Place of Torment and reports a sequence of sights and punishments there.
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Corpus Poeticum Boreale, Volume 1 FRAGMENTS OF A SPELL SONG. / LAY OF THEODRICK THE GOTH. / BOOK II. / EARLIEST WESTERN POEMS.; lines 7993-8116 confidence: medium

The Chosen Host in Woden’s Court meet daily in sword-play, choose the slain, ride from battle, and then sit together peacefully.

The Chosen Host in Woden’s Court fight each day, choose slain, ride from battle, and sit together in peace.
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Corpus Poeticum Boreale, Volume 1 FRAGMENTS OF A SPELL SONG. / LAY OF THEODRICK THE GOTH. / BOOK II. / EARLIEST WESTERN POEMS.; lines 7993-8116 confidence: high

Wafthrudni says he knows the mysteries of Giants and Gods because he has been in every world, in nine worlds, and underneath the Hell of Clouds; men from Hell die there a second death.

Wafthrudni’s authority over mysteries and fates rests on having been in every world, nine worlds, and beneath the Hell of Clouds.
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Corpus Poeticum Boreale, Volume 1 FRAGMENTS OF A SPELL SONG. / LAY OF THEODRICK THE GOTH. / BOOK II. / EARLIEST WESTERN POEMS.; lines 8118-8228 confidence: medium

The song names divine dwellings and halls associated with Thor, Wuldor, Frey, Woden, Skathi, Balder, Heimdall, Freyja, Forseti, Niord, and Widar.

The song lists named lands, halls, and domains of gods, including Valhall and seats assigned to divine figures and the slain.
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Corpus Poeticum Boreale, Volume 1 FRAGMENTS OF A SPELL SONG. / LAY OF THEODRICK THE GOTH. / BOOK II. / EARLIEST WESTERN POEMS.; lines 8118-8228 confidence: high

The song names divine dwellings and halls associated with Thor, Wuldor, Frey, Woden, Skathi, Balder, Heimdall, Freyja, Forseti, Niord, and Widar.

Woden and Freyja choose the slain, and the Chosen are said to go out through Valhall’s many doors to fight the Beast.
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Corpus Poeticum Boreale, Volume 1 FRAGMENTS OF LOST POEMS. 124 / EARLY WESTERN EPICS. / THE HELGI TRILOGY, / HELGI AND SIGRUN.; lines 10163-10288 confidence: medium

Helgi says they are not phantoms and not the end of the world, but have leave to come home; he calls Sigrun to the opened barrow and says he must ride reddening roads and paths of air west of Windhelm’s bridge before Salgofni awakens the Host.

Helgi mentions the opened barrow, reddening roads, paths of air, Windhelm’s bridge, and a deadline before Salgofni awakens the Host; the bondmaid calls the destination the houses of the Ghosts.
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Corpus Poeticum Boreale, Volume 1 HELGI AND KARA. / LAY OF ATLI AND RIMEGERD THE GIANTESS. / THE WESTERN WOLSUNG-LAY. / THE WAKING OF ANGANTHEOW.; lines 10812-10871 confidence: medium

Hialmar says, "We shall lodge to-night with Woden," while Odd replies that the twelve berserks shall lodge with Woden while the two foster-brothers live on.

The speakers describe the dead of the fight as lodging that night with Woden.
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Corpus Poeticum Boreale, Volume 1 HYMIS-KVIDA. / THE GENERATIONS OF HEROES. I. / THE GENERATIONS OF THE GODS AND THE DESTROYERS. II. / EPILOGUE. IV.; lines 13538-13662 confidence: medium

Hell is fated to destroy Eadgils; the king falls from his steed, his brain-blood mingles with dust, and he dies at Upsala.

Hell appears as witch-wife, Queen of cairns, maid of Byleist’s brother, and Loki’s daughter, destroying or calling kings out of the world, including to Woden’s court.
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Corpus Poeticum Boreale, Volume 1 HYMIS-KVIDA. / THE GENERATIONS OF HEROES. I. / THE GENERATIONS OF THE GODS AND THE DESTROYERS. II. / EPILOGUE. IV.; lines 13890-14017 confidence: high

After Eric’s death, Gundhild “had a poem made on him, telling how Woden welcomed him to Walhall.”

The introduction says Woden welcomed Eric to Walhall; the translated poem has Woden prepare the hall, expect Eric, and send heroes to meet him.
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Corpus Poeticum Boreale, Volume 1 HYMIS-KVIDA. / THE GENERATIONS OF HEROES. I. / THE GENERATIONS OF THE GODS AND THE DESTROYERS. II. / EPILOGUE. IV.; lines 13890-14017 confidence: high

Woden wakes before daybreak, prepares Walhall for a host of slain, wakes the Chosen, orders benches strewn and beer-vats filled, and bids Walkyries bear wine.

Woden orders benches strewn, beer-vats filled, and Walkyries to bear wine for the approaching slain chiefs.
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Corpus Poeticum Boreale, Volume 1 HYMIS-KVIDA. / THE GENERATIONS OF HEROES. I. / THE GENERATIONS OF THE GODS AND THE DESTROYERS. II. / EPILOGUE. IV.; lines 14019-14139 confidence: high

Woden sends Gondul and Skogul to choose among the kings one of Yngwi’s race who should enter Woden’s service and dwell in Walhall; they find Hakon in mail under his war-banner as battle begins.

Woden sends Walkyries to choose a king from battle for his service and for dwelling in Walhall.
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Corpus Poeticum Boreale, Volume 1 HYMIS-KVIDA. / THE GENERATIONS OF HEROES. I. / THE GENERATIONS OF THE GODS AND THE DESTROYERS. II. / EPILOGUE. IV.; lines 14019-14139 confidence: high

The prose introduction says the Walkyries are sent to the dying king, that he goes with them to Walhall, and that Woden bids Hermod and Bragi welcome him.

The introduction states Hakon goes with the Walkyries to Walhall, while Skogul says she must ride to the gods’ city to announce him to Woden.
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Corpus Poeticum Boreale, Volume 1 HYMIS-KVIDA. / THE GENERATIONS OF HEROES. I. / THE GENERATIONS OF THE GODS AND THE DESTROYERS. II. / EPILOGUE. IV.; lines 14019-14139 confidence: high

In Walhall, Woden tells Hermod and Bragi to go meet the warrior, because a king deemed a hero is coming to the hall.

Woden commands Hermod and Bragi to meet Hakon; Bragi promises truce and offers ale with the Anses.
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Corpus Poeticum Boreale, Volume 1 HYMIS-KVIDA. / THE GENERATIONS OF HEROES. I. / THE GENERATIONS OF THE GODS AND THE DESTROYERS. II. / EPILOGUE. IV.; lines 14019-14139 confidence: medium

Hakon says that half of them will keep their harnesses, that one should care for helm and mail-coat, and that it is good to have things ready at hand.

Hakon says he and part of his company will keep their harnesses and should care for helm and mail-coat because such things should be ready.
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Corpus Poeticum Boreale, Volume 1 HYMIS-KVIDA. / THE GENERATIONS OF HEROES. I. / THE GENERATIONS OF THE GODS AND THE DESTROYERS. II. / EPILOGUE. IV.; lines 14019-14139 confidence: medium

Bragi says Hakon will be truce-plighted by all the Host of the Chosen, invites him to take ale with the Anses, and says he has eight brothers already there.

Bragi tells Hakon that eight of his brothers are already present there.
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Corpus Poeticum Boreale, Volume 1 I, DEATH. / II. HELL. / III. HEAVEN. / IV. PRAYER.; lines 12405-12534 confidence: high

A fierce highwayman who killed and robbed wayfarers feeds a wet, cold, hungry stranger after remembering God and his wickedness. The stranger murders him in sleep; the dying man cries to God; his sins pass to the killer; holy angels bear his soul to heaven to live with Almighty God.

The robber recalls God, offers hospitality, is murdered, cries to God, and is borne by angels to live with Almighty God.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 2409-2500 confidence: medium

The passage names “Walhall,” “Woden a heavenly Charlemagne,” “the Rood as a tree that spread through the worlds,” “the final Doom as near,” and “visions of an everlasting peace,” and says such ideas could be fostered in the British Isles by Irish Church and courtly influences.

The passage names the creation of Walhall among the mythological fancies under discussion.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 4562-4657 confidence: high

The passage proposes a god’s adventures in search of wisdom as the origin of Odysseus’s adventures; Odysseus descends to the Unseen World for knowledge, outwits Kirke, beguiles the daughter of the Sun, risks himself with Poluphemos, and these adventures are called parallel to Woden and varieties of the Soma-myth.

Odysseus is said to go down to the Unseen World to win knowledge.
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Corpus Poeticum Boreale, Volume 1 oF / FRAGMENT OF A STARKAD LAY. / FRAGMENT OF A STARKAD LAY. / SCHOLIA,; lines 17066-17176 confidence: medium

The dreamer sleeps again and sees the same figure singing that sinful souls flutter between worlds and spirits are tortured in the jaws of the Serpent.

The second dream-song describes sinful souls between worlds and spirits tortured in the jaws of the Serpent.
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Corpus Poeticum Boreale, Volume 1 OF THE OLD NORTHMEN. 409 / OF THE OLD NORTHMEN. 41 / OF THE OLD NORTHMEN. 413 / OF THE OLD NORTHMEN. 415; lines 20250-20341 confidence: high

Anlaf’s men are borne to the great howe; Anlaf dies last and is laid in the howe beside them with much treasure before it is closed.

The passage explicitly states that the dead were supposed to dwell in barrows, burial-places, or great hills near where they lived, and illustrates this with Anlaf’s howe, Holy-fell, Cross-hills, and Thori’s hill.
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Corpus Poeticum Boreale, Volume 1 OF THE OLD NORTHMEN. 409 / OF THE OLD NORTHMEN. 41 / OF THE OLD NORTHMEN. 413 / OF THE OLD NORTHMEN. 415; lines 20250-20341 confidence: high

The shepherd sees Holy-fell open on the north side and sees great fires inside, with sounds of glee and the gurgling of horns.

A shepherd sees Holy-fell open and perceives fires, glee, horns, and welcome speech for Thorstan among the dead.
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Corpus Poeticum Boreale, Volume 1 OF THE OLD NORTHMEN. 41 / OF THE OLD NORTHMEN. 413 / OF THE OLD NORTHMEN. 415 / OF THE OLD NORTHMEN. 417; lines 20364-20452 confidence: medium

Harbard says he learned wisdom and eloquence from ancestral spirits or patriarchs dwelling in family barrows; Thor answers that he is giving too fair a name to cairns and implies wicked ghosts.

The passage states that ancestral spirits or patriarchs dwell in family barrows and identifies them as departed ancestors.
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Corpus Poeticum Boreale, Volume 1 OF THE OLD NORTHMEN. 41 / OF THE OLD NORTHMEN. 413 / OF THE OLD NORTHMEN. 415 / OF THE OLD NORTHMEN. 417; lines 20364-20452 confidence: medium

Kweld-wolf, Skalla-Grim, and Egil’s two sons are buried in the family barrow; Egil imagines his beloved son entering Godhome, the Thorp of Honey by the Brook of the Fates, compared by the editor with blessed afterlife landscapes.

Egil’s relatives are buried in the family barrow, but Egil imagines his son entering Godhome, described with blessed landscape imagery.
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Corpus Poeticum Boreale, Volume 1 OF THE OLD NORTHMEN. 41 / OF THE OLD NORTHMEN. 413 / OF THE OLD NORTHMEN. 415 / OF THE OLD NORTHMEN. 417; lines 20364-20452 confidence: medium

Older accounts depict the dead as feasting happily and helping living kindred; Helgi and Sigrun exemplify passionate love, and Angantheow tries to persuade his daughter Herwar to abandon an ill-fated project.

Older accounts describe the dead as feasting happily and caring for living kindred with whom they remain sympathetically united.
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Corpus Poeticum Boreale, Volume 1 OF THE OLD NORTHMEN. 413 / OF THE OLD NORTHMEN. 415 / OF THE OLD NORTHMEN. 417 / OF THE OLD NORTHMEN. 419; lines 20554-20587 confidence: high

The passage says Havamal sets out the living's duty to find, wash, and bury a corpse; it links body preparation to a spirit-world journey, hell-shoes, next-of-kin duties, and closing the dead person's mouth and nostrils.

The passage links corpse preparation, hell-shoes, and kin duties with an idea of travel into the spirit-world.
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Corpus Poeticum Boreale, Volume 1 OF THE OLD NORTHMEN. 413 / OF THE OLD NORTHMEN. 415 / OF THE OLD NORTHMEN. 417 / OF THE OLD NORTHMEN. 419; lines 20554-20587 confidence: high

The passage says poets invented halls of Woden for warriors, Ran for sailors, Freyja for women, and Hell for the wicked; warriors climb the rainbow bridge to Walhall.

The rainbow bridge is the path for warriors to climb to Walhall, and the starry street in the night sky is described as a spirit-path.
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Corpus Poeticum Boreale, Volume 1 OF THE OLD NORTHMEN. 413 / OF THE OLD NORTHMEN. 415 / OF THE OLD NORTHMEN. 417 / OF THE OLD NORTHMEN. 419; lines 20554-20587 confidence: medium

The passage says poets invented halls of Woden for warriors, Ran for sailors, Freyja for women, and Hell for the wicked; warriors climb the rainbow bridge to Walhall.

The passage assigns warriors, sailors, women, and the wicked to different divine or infernal halls.
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Corpus Poeticum Boreale, Volume 1 OF THE OLD NORTHMEN. 415 / OF THE OLD NORTHMEN. 417 / OF THE OLD NORTHMEN. 419 / OF THE OLD NORTHMEN. 421; lines 20589-20688 confidence: high

Arrow-burial of Balder includes procession to the pyre, messages to Hell, Hammer-hallowing, gifts, and wife’s devotion; Sigfred and Brunhild’s burial includes pyre hangings, a horsed car, animals, and captive attendants for spirit-life; Gudrun gives Attila a noble funeral.

The dead receive messages to bear to Hell, gifts, and attendants meant to accompany them in the spirit-life.
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Corpus Poeticum Boreale, Volume 1 OF THE OLD NORTHMEN. 415 / OF THE OLD NORTHMEN. 417 / OF THE OLD NORTHMEN. 419 / OF THE OLD NORTHMEN. 421; lines 20589-20688 confidence: low

The passage contrasts old beliefs about the dead with Christian precepts and describes Walhall as having hierarchy and a population of the elect, comparing it to Christian heaven and popular Moslim Paradise theories.

Walhall is described as a system with hierarchy and a population of the elect.
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Corpus Poeticum Boreale, Volume 1 SECOND PART. / THIRD PART. / H . . . / SONA-TORREK. 240; lines 14590-14650 confidence: medium

The speaker says the Sea has done great damage and caused kinsmen’s destruction, especially since Gunnar, the buckler of his race, turned from life into the path of Bliss.

Gunnar turns from life into the path of Bliss, and the son is imagined as eventually being gathered by Woden’s hands.
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Corpus Poeticum Boreale, Volume 1 SONGS FROM SAXO. 381 / SONGS FROM SAXO. / APPENDIX. / SONGS FROM SAXO.; lines 18066-18145 confidence: medium

Agner is described as fiercely strong; after sword wounds to side, foot, and ribs, he half-sits on his elbow, laughs at death, joyfully enters Elysium, and conceals pain with a cheerful face.

Agner is described as laughing at death, hiding pain with a cheerful face, and entering Elysium joyfully.
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Corpus Poeticum Boreale, Volume 1 SONGS FROM SAXO. 381 / SONGS FROM SAXO. / APPENDIX. / SONGS FROM SAXO.; lines 18066-18145 confidence: medium

The speaker summons the leaders of the Goths and soldiers of Hiarthuari, asking them to weigh strength in blood, and says those who hurl or whirl weapons are king-born and noble.

The passage repeatedly emphasizes noble or royal birth in battle and says Pluto takes the souls or fates of the powerful rather than commoners.
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Corpus Poeticum Boreale, Volume 1 THE GENERATIONS OF HEROES. I. / THE GENERATIONS OF THE GODS AND THE DESTROYERS. II. / EPILOGUE. IV. / APPENDIX.; lines 14141-14217 confidence: medium

"all Gods and Powers bade Hakon welcome" after the king spared sanctuaries.

Hakon is welcomed by Gods and Powers and is said to have gone among the heathen Gods.
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Corpus Poeticum Boreale, Volume 1 THE LATEST EPICS. / THE LAY OF GRIPI. / THE LAY OF GRIPI. 287 / THE LONG LAY OF BRUNHILD.; lines 15055-15164 confidence: medium

The synopsis states that Brunhild, distraught by disappointed love, urges Gunnar to murder Sigurd; later she stabs herself, has a pyre and bale-fire made, is burned with Sigurd’s body, rides down the path to Hell in a chariot, meets a Giant-witch who refuses passage, and then continues after the giantess sinks into the earth.

The synopsis says Brunhild rides in a chariot down the path to Hell and meets a Giant-witch who accosts her and refuses passage.
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Corpus Poeticum Boreale, Volume 1 THE LATEST EPICS. / THE LAY OF GRIPI. / THE LAY OF GRIPI. 287 / THE LONG LAY OF BRUNHILD.; lines 15166-15295 confidence: medium

Gunnar embraces Brunhild and others come to stay her, but she casts him away and will not let anyone stop her from her long journey to Hell; Gunnar asks Hogni for counsel to prevent her suicide.

Brunhild rejects restraint from her long journey to Hell after Sigurd's death and then wounds herself with a sword.
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Corpus Poeticum Boreale, Volume 1 THE LATEST EPICS. / THE LAY OF GRIPI. / THE LAY OF GRIPI. 287 / THE LONG LAY OF BRUNHILD.; lines 15297-15399 confidence: medium

Brunhild foretells Gudrun's arrival at Ionakr's heritage, Swanhild's dispatch out of the land, Swanhild's death through Bikki's plot and Eormunrek's horses, the perishing of Sigurd's race, and begins her request for a broad pyre.

Brunhild asks for a broad pyre containing those going to die with Sigurd, attendants, animals, hawks, and a sword, and says the company will follow Sigurd so the Hell doors do not fall on him.
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Corpus Poeticum Boreale, Volume 1 THE LATEST EPICS. / THE LAY OF GRIPI. / THE LAY OF GRIPI. 287 / THE LONG LAY OF BRUNHILD.; lines 15297-15399 confidence: high

A prose heading says Brunhild rides to Hell in her funeral chariot and encounters an Ogress; the Ogress challenges her passage, names a rock-supported court, accuses her of another's husband and human blood, and says she destroyed the sons of Giuki.

Brunhild is described as riding to Hell in her funeral chariot and encountering an Ogress at a rock-supported court who challenges her passage.
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Corpus Poeticum Boreale, Volume 1 THE LAY OF SWIPDAY AND MENGLAD. / ARISTOPHANES. / THE LAY OF SKIRNI. / VIII.; lines 9403-9520 confidence: medium

Hoarbeard says he drove kings to fight in Welshland, says Woden owns gentlefolk who fall in fight while Thor owns thralls, and mocks Thor as strong but cowardly and hidden in a glove in fear of Fialar.

Hoarbeard says Woden owns the gentlefolk who fall in battle, while Thor owns the thrall-kind.
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Corpus Poeticum Boreale, Volume 1 THE LAY OF WEYLAND. / FRAGMENTS OF A LOST LAY OF ROLF KRAKI. / CRATORESEE. / I, DEATH.; lines 12205-12294 confidence: high

The speaker begins by telling of happiness in the world of delight and of humans going unwillingly to the grave; vanity, pride, riches, and bright gold deceive mortals.

The passage says humans go unwillingly down to the grave; the speaker is bound by Hell's cords, called by Hell's messengers, and hears Hell's gates.
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Corpus Poeticum Boreale, Volume 1 THE LAY OF WEYLAND. / FRAGMENTS OF A LOST LAY OF ROLF KRAKI. / CRATORESEE. / I, DEATH.; lines 12205-12294 confidence: medium

The Sun appears with blood-markings and divine glory; the speaker bows to it for the last time, swoons at its brightness, and hears boiling streams deep-dyed with blood.

The speaker departs from torment after mountain waters close over the head; other blood-dyed streams roar on the far side.
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Corpus Poeticum Boreale, Volume 1 THE LAY OF WEYLAND. / FRAGMENTS OF A LOST LAY OF ROLF KRAKI. / CRATORESEE. / I, DEATH.; lines 12205-12294 confidence: high

The speaker sits nine days in the seat of the Norns, is lifted on a horse, and sees mock suns shine grimly from the windows of a cloud-charged heaven.

The speaker sits nine days in the seat of the Norns, is lifted on a horse, and passes through the Seven blessed Heavens seeking a straight path.
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Corpus Poeticum Boreale, Volume 1 THE LONG LAY OF BRUNHILD. / FRAGMENT OF A SHORT BRUNHILD LAY. / FRAGMENTS FROM LOST LAYS OF LACUNA. / THE OLD LAY OF GUDRUN.; lines 16077-16192 confidence: medium

Editorial prose describes Gudrun coming forth while her funeral pile is prepared, singing her Tale or Chain of Woes, calling on Sigfred to welcome her among the dead, and throwing herself into the blazing pyre.

Editorial prose says Gudrun sings her chain of woes, calls on Sigfred to welcome her among the dead, and throws herself into the blazing pyre.
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Corpus Poeticum Boreale, Volume 1 THE LONG LAY OF BRUNHILD. / FRAGMENT OF A SHORT BRUNHILD LAY. / FRAGMENTS FROM LOST LAYS OF LACUNA. / THE OLD LAY OF GUDRUN.; lines 16194-16298 confidence: high

“thou wouldst come from Hell to seek me, but that I would come to thee from earth.”

Gudrun recalls a marriage-bed promise that Sigurd would come from Hell to her and she would come from earth to him.
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Corpus Poeticum Boreale, Volume 1 THE WAKING OF ANGANTHEOW. / THE LAY OF WEYLAND. / FRAGMENTS OF A LOST LAY OF ROLF KRAKI. / CRATORESEE.; lines 12105-12203 confidence: high

The passage says the Sun-Song is distinct in subject, divided into three parts—Death, Hell, and Heaven—and titled from repeated words meaning “the sun I saw.”

The Sun-Song is explicitly summarized as divided into Death, Hell, and Heaven, with the dead father recounting his passage and visions.
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Corpus Poeticum Boreale, Volume 1 THE WESTERN WOLSUNG-LAY. / THE WAKING OF ANGANTHEOW. / THE WAKING OF ANGANTHEOW. / THE LAY OF WEYLAND.; lines 11376-11486 confidence: high

The Anses and goddesses hold council about Balder’s evil dreams; Woden rises, saddles Sleipnir, and rides toward Mist-Hell’s abode.

Woden rides Sleipnir toward Mist-Hell to question a dead Sibyl about Balder’s fate.
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Corpus Poeticum Boreale, Volume 1 THE WESTERN WOLSUNG-LAY. / THE WAKING OF ANGANTHEOW. / THE WAKING OF ANGANTHEOW. / THE LAY OF WEYLAND.; lines 11376-11486 confidence: high

The Sibyl says mead and shielded walls are prepared for Balder; under further questioning she says Hod bears a tall branch of fate and will kill Balder.

The Sibyl says mead stands ready for Balder and the walls are decked with shields in Hell.
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Corpus Poeticum Boreale, Volume 1 THIRD PART. / H . . . / SONA-TORREK. 240 / SONA-TORREK. 249; lines 14652-14780 confidence: medium

The speaker remembers that the Friend of the Gauts [Woden] raised into the World of the Gods the ash of his race and the branch of his wife’s kin.

The passage says Woden raised the speaker’s kin into the World of the Gods and that Gunnar has gone to stay in the heavenly City of the bee’s ship.
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Heimskringla; Or, The Chronicle of the Kings of Norway ENDNOTES: / HARALD HARFAGER'S SAGA. / HAKON THE GOOD'S SAGA. / PRELIMINARY REMARKS.; lines 1835-1949 confidence: high

Fagrskinna contains a poem Gunhild had made on King Eirik after his death, telling how Odin welcomed him to Valhal; the editor notes relation to Hakonarmat/Hakonarmal.

The embedded poem says Odin prepares Valhal and sends heroes to meet the dead King Eirik as he arrives with other kings following him.
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Heimskringla; Or, The Chronicle of the Kings of Norway ENDNOTES: / HARALD HARFAGER'S SAGA. / HAKON THE GOOD'S SAGA. / PRELIMINARY REMARKS.; lines 2048-2176 confidence: medium

"On Scotland's coast he lights the brand / Of flaming war... Drives many a Scottish warrior... To the bright seats in Odin's hall."

The opening stanza says Scottish warriors are driven to bright seats in Odin's hall.
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Heimskringla; Or, The Chronicle of the Kings of Norway ENDNOTES: / HARALD HARFAGER'S SAGA. / HAKON THE GOOD'S SAGA. / PRELIMINARY REMARKS.; lines 2903-3021 confidence: high

Hakon dies at the shore-side hill where he was born, is lamented by friends and enemies, and is buried at Saeheim in a great mound with full armour and best clothes but no other goods; they speak over the grave as heathen people are used to do and wish him in Valhal.

The burial speech wishes Hakon in Valhal, and Hakonarmal says Odin sends valkyries to tell the dying Hakon he will dwell in Valhal.
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Heimskringla; Or, The Chronicle of the Kings of Norway ENDNOTES: / HARALD HARFAGER'S SAGA. / HAKON THE GOOD'S SAGA. / PRELIMINARY REMARKS.; lines 3023-3098 confidence: high

The king sits by the shore of Stord with battered shield, blood-smeared sword, and crushed armour; his warriors stand in sorrow because he must fill a place in Odin's hall.

Hakon is wounded after battle, told by a valkyrie that he will dwell in Odin's halls, announced by Skogul as riding to the gods, and welcomed by Odin and Brage into Valhal.
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Heimskringla; Or, The Chronicle of the Kings of Norway HAKON THE GOOD'S SAGA. / PRELIMINARY REMARKS. / SAGA OF KING HARALD GRAFELD AND OF EARL HAKON SON OF SIGURD. / PRELIMINARY REMARKS; lines 3553-3663 confidence: medium

Harald Grafeld and Gudrod gather a large army against Throndhjem; Hakon meets Grjotgard in battle in More, where Grjotgard, two other earls, and many men fall.

The skaldic stanza says Hakon's sword drove three sons of earls away to dwell with Odin after the battle in which Grjotgard and other earls fell.
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Heimskringla; Or, The Chronicle of the Kings of Norway HAKON THE GOOD'S SAGA. / PRELIMINARY REMARKS. / SAGA OF KING HARALD GRAFELD AND OF EARL HAKON SON OF SIGURD. / PRELIMINARY REMARKS; lines 3666-3741 confidence: medium

Endnotes gloss 'Odin's mead, called Bodn' as 'the blood or mead' drunk by sons of Brage for inspiration, and gloss 'To dwell with Odin' as 'slew them.'

The endnote glosses 'to dwell with Odin' as a way of saying that people were slain.
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Heimskringla; Or, The Chronicle of the Kings of Norway HALFDAN THE BLACK SAGA. / PRELIMINARY REMARKS. / ENDNOTES: / HARALD HARFAGER'S SAGA.; lines 656-769 confidence: medium

Opening stanza: bowstrings and arrows sound; Harald is linked with Odin's shrine and Odin's line; enemies are driven "To Hel" and Nokve's ship flees.

The opening stanza says Harald's voice drives a destined, trembling throng to Hel.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 18110-18232 confidence: medium

Olaf asks why Fin woke him from his dream and explains that he saw a high ladder reaching open heaven and had come to its highest step toward heaven.

The dream of reaching the top of a ladder toward heaven is immediately interpreted by Fin as meaning Olaf is fey, with the note defining fey as doomed to die.
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Heimskringla; Or, The Chronicle of the Kings of Norway MAGNUS BAREFOOT'S SAGA. / PRELIMINARY REMARKS. / SAGA OF SIGURD THE CRUSADER AND HIS BROTHERS EYSTEIN AND OLAF. / PRELIMINARY REMARKS.; lines 26759-26864 confidence: medium

“we brothers were all sitting on a bench in front of Christ church in Throndhjem”; Olaf the Saint comes from the church in splendid royal raiment with a joyful countenance.

In the dream, Olaf the Saint comes from Christ church and leads Olaf and Eystein into the church; Eystein interprets this as related to their lifespans and what they may expect hereafter.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF KING HARALD GRAFELD AND OF EARL HAKON SON OF SIGURD. / PRELIMINARY REMARKS / KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS.; lines 5666-5768 confidence: medium

A stanza attributed to Thorleif Raudfeldson praises Hakon's bravery, says he sent nine kings to Odin's wide domain, and says raven-flocks and wolves were fed with the dead.

A praise stanza says Hakon sent nine kings to Odin's wide domain and fed ravens and wolves with the dead.
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Laxdaela Saga CHAP. IV / CHAP. V / CHAP. VI / CHAP. VII; lines 476-562 confidence: medium

The company drinks Olaf’s wedding and Unn’s funeral honours; Unn is carried to the howe, laid in a ship in the cairn with much treasure, and the cairn is closed.

Unn is laid in a ship within a cairn, and much treasure is placed with her before the cairn is closed.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 2461-2608 confidence: medium

Thor is admitted to Asgard, sits in the great judgment hall, receives Thrud-vang/Thrud-heim, builds Bilskirnir with five hundred and forty halls, and welcomes dead thralls as patron of peasants and lower classes.

Thralls after death are welcomed into Thor's home and treated equally with masters in Valhalla.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 2461-2608 confidence: medium

Thor is admitted among the gods in Asgard, sits in the judgment hall, receives Thrud-vang/Thrud-heim, builds Bilskirnir with 540 halls, and welcomes dead thralls equally with masters.

Dead thralls are welcomed to Thor's home and treated equally with their masters in Valhalla.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR; lines 3495-3611 confidence: high

Tyr is associated with bravery and wisdom, commands the Valkyrs, and sends Gondul and Skogul to choose a ruler to dwell with Odin in Valhalla.

Tyr sends or commands Valkyrs to choose warriors and transfer them to Valhalla to dwell with Odin.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR; lines 3495-3611 confidence: medium

Tyr is associated with bravery and wisdom and commands Valkyrs, who choose warriors to dwell with Odin in Valhalla and aid the gods on the last day.

Tyr sends Valkyrs to choose warriors who will dwell with Odin in Valhalla and aid the gods on the last day.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA; lines 4986-5124 confidence: high

"Every day of the slain / She chooses the half, / And leaves half to Odin."

Freya chooses half of the slain, leads Valkyrs to battlefields, and transports chosen slain to Folkvang where they are entertained.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA; lines 4986-5124 confidence: medium

When Freya reaches Asgard, the gods grant her Folkvang and the hall Sessrymnir.

Freya is given Folkvang and Sessrymnir, chooses half of the slain, transports them there, and welcomes pure maidens and faithful wives after death.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL; lines 5627-5758 confidence: medium

Heimdall's names and functions are listed: Hallinskide and Irmin, association with Odin and sword-gods, warder of the rainbow, god of heaven and fruitful rains and dews, welcomer of heroes to Valhalla with Bragi, and as Riger, divine sire of human classes.

Heimdall and Bragi are said to share the honour of welcoming heroes to Valhalla.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD; lines 5761-5893 confidence: high

Hermod delights in battle, may accompany the Valkyrs to earth, escorts warriors to Valhalla, and is considered leader of the heroic dead.

Hermod frequently escorts warriors to Valhalla and is considered leader of the heroic dead.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD; lines 5761-5893 confidence: medium

Hermod delights in battle, is called valiant in battle, is said to be confounded with Irmin, accompanies Valkyrs, and escorts warriors to Valhalla.

Hermod frequently escorts warriors to Valhalla and is considered leader of the heroic dead.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XV: VIDAR / CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS; lines 6396-6536 confidence: high

The Valkyrs and their steeds personify clouds; their weapons are lightning; at Valfather's command they choose slain heroes worthy of Valhalla and future aid to the gods.

The Valkyrs select heroes among the slain, judge them worthy of Valhalla, and transport them there for future service to the gods.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XV: VIDAR / CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS; lines 6396-6536 confidence: medium

The Valkyrs ride over the sea, snatch dying Vikings from sinking dragon-ships, or stand on the strand beckoning as a sure sign that the next struggle will be the hero's last.

The Valkyrs may stand on the strand and beckon Vikings, an infallible warning that the coming struggle will be their last.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XV: VIDAR / CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS; lines 6396-6536 confidence: high

The Valkyrs and their steeds personify clouds; their weapons are lightning; at Valfather's command they choose slain heroes fit for Valhalla and future aid to the gods.

The Valkyrs select slain heroes on battlefields or at sea and transport them to Valhalla.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 6660-6800 confidence: high

Hel's realm is under the earth and reached by a painful journey; Hermod rides Sleipnir for nine nights to Giöll, the boundary river, whose bridge is guarded by Mödgud, collector of a blood toll.

The passage lays out an ordered route to Hel: harsh roads, river boundary, bridge, guardian toll, Ironwood, gate, watchdog, and hall.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 6660-6800 confidence: high

Hel's under-earth realm is reached by a painful northern journey; Hermod rides Sleipnir nine nights to Giöll, whose bridge is guarded by Mödgud, who exacts a blood toll from spirits.

The passage gives a sequential route to Hel's realm, including rough roads, Giöll, the guarded bridge, Ironwood, Hel-gate, and Elvidner.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 6660-6800 confidence: high

Hel's under-earth realm is reached by a painful northern journey; Hermod rides Sleipnir nine nights to Giöll, whose bridge is guarded by Mödgud, who exacts a blood toll from spirits.

Mödgud demands a blood toll at the bridge, and Garm at Hel-gate is appeased by a Hel-cake.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 6802-6953 confidence: medium

Criminal or impure dead are banished to Nastrond, wade through venom streams in a serpent-made cave or hall, and are washed into Hvergelmir where Nidhug feeds on their remains; the stanza names bloodthirsty men, perjurers, and a seducer.

The passage maps a destination for morally marked dead, who suffer in Nastrond and are then washed into Hvergelmir for Nidhug to consume their remains.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 6802-6953 confidence: high

Ran, Ægir’s sister and mate, lures mariners to dangerous rocks, spreads her net, entangles the men, breaks their vessels on cliffs, and draws them down into her realm.

Ran entangles mariners in her net, breaks their vessels, draws them down, and receives the drowned in coral caves.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 6802-6953 confidence: medium

Criminal or impure spirits are banished to Nastrond, wade through venom streams and serpent structures, and are washed to Hvergelmir where Nidhug feeds on the dead after gnawing Yggdrasil's root.

The passage assigns criminal or impure dead to Nastrond, where venom streams, serpent architecture, and Nidhug's corpse-feeding form a punitive afterlife setting.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 6802-6953 confidence: high

Ran, Ægir's sister and mate, lurks near dangerous rocks, entices mariners, spreads her net, breaks vessels, and draws men down into her realm.

Ran spreads her net near dangerous rocks, entangles mariners, draws them below, and receives drowned persons in coral caves.
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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 confidence: high

Odin rides the eight-footed Sleipnir over Bifröst and the road to Giallar and Niflheim, passing through the Helgate and by Garm into Hel's dark abode.

Odin travels through a mapped route to Hel and questions a dead prophetess to learn who is expected there.
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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 confidence: high

Odin mounts Sleipnir and rides over Bifröst and the road to Giallar, Nifl-heim, the Helgate, Garm, and Hel's dark abode.

Odin travels through named liminal places into Hel to consult a dead prophetess about Balder's fate.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7594-7696 confidence: high

The road is described as rough and painful; Hermod volunteers after Frigga promises reward, and Odin lends him Sleipnir for the dark road.

Hermod rides toward Nifl-heim on a dark road, travels nine days and nights, crosses a landscape of streams and valleys, and reaches a guarded bridge over Giall's stream.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7594-7696 confidence: high

The gods cannot revive Balder, are restrained from killing Hodur by the law of their peace-steads, and Frigga asks that someone go to Nifl-heim to entreat Hel to release Balder.

Frigga asks for a journey to Nifl-heim to entreat Hel, and Hermod rides the dark road toward Giall's stream and guarded bridge.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7698-7821 confidence: high

Hermod rides over the trembling bridge and along the dark Hel-way until, on the tenth night, he crosses the rushing river Giöll.

Hermod travels along the Hel-way, crosses the river Giöll by the Giallar-bridge, is challenged at the crossing, and reaches Hel-gate.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7698-7821 confidence: high

Hermod rides over the trembling bridge, along the dark Hel-way, and across Giöll; Mödgud challenges him and notes he is a living rider trying to enter Hel's realm.

Hermod, explicitly recognized as living, travels along the Hel-way, crosses Giöll, encounters a bridge guardian, and leaps Hel-gate.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7698-7821 confidence: high

Hermod rides over the trembling bridge, along the dark Hel-way, and across Giöll; Mödgud challenges him and notes he is a living rider trying to enter Hel's realm.

Mödgud challenges Hermod at the bridge and asks why a living rider is entering Hel's realm.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7824-7975 confidence: high

Hermod journeys over fields of ice until he reaches a wall and grate; he tightens Sleipnir's girths and makes the horse leap the grate.

Hermod crosses a boundary into Hel's realm, finds Balder, and petitions Hel for his release.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7824-7975 confidence: high

Hermod journeys over fields of ice until he reaches a wall and grate, tightens Sleipnir's girths, leaps the grate, and enters.

Hermod crosses a boundary into Hel and petitions for Balder's release.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7978-8048 confidence: medium

A midsummer festival in honor of Balder the good commemorates his death and descent into the lower world; people gather outdoors, make bonfires, and watch the sun on the longest day.

Balder’s death and descent into the lower world are explicitly named as the occasion commemorated by the midsummer festival.
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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 9644-9745 confidence: high

Helgi joins Sinfiotli, gathers an army, battles the Hundings, and Valkyrs hover to convey the slain to Valhalla.

The passage explicitly states that Valkyrs hover over battle to convey the slain to Valhalla, and later describes Helgi's own journey there.
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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 9644-9745 confidence: high

Helgi's spirit rides over Bifröst, enters Valhalla, and becomes leader of the Einheriar.

Helgi rides over Bifröst, enters Valhalla, becomes leader of the Einheriar, and is expected to lead them at Ragnarok.
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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 9644-9745 confidence: high

Sigmund raises Sinfiotli's body, carries it to the shore, and places it in a skiff brought by an old one-eyed boatman.

An old one-eyed boatman takes Sinfiotli's body away by skiff, and Sigmund believes Odin has claimed him and rowed westward.
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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 9644-9745 confidence: high

Helgi joins Sinfiotli, they gather an army and fight the Hundings while Valkyrs hover to convey the slain to Valhalla.

The Valkyrs hover over the battle to convey the slain to Valhalla, and Gudrun later seeks recruits for Helgi’s Ragnarok army.
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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 9644-9745 confidence: high

Gudrun ceases to weep; Helgi’s spirit rides over Bifröst into Valhalla and becomes leader of the Einheriar.

Helgi’s spirit rides over Bifröst and enters Valhalla, where he becomes leader of the Einheriar.
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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 9644-9745 confidence: high

Sigmund raises Sinfiotli’s body, carries it to the shore, and places it in a skiff brought by an old one-eyed boatman, who pushes off before Sigmund can board.

An old one-eyed boatman takes Sinfiotli’s body in a skiff, and Sigmund believes Odin has come to claim the young hero.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11342-11475 confidence: high

During the tempest, Frithiof sings to reassure the crew; when danger becomes extreme, he remembers that Ran requires gold from those who would rest beneath the ocean wave, cuts his armlet with his sword, and divides it among his men.

Frithiof distributes gold from his armlet to his men because Ran requires gold from those who would rest peacefully beneath the ocean wave.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11722-11843 confidence: medium

Ring, near death, says a straw death will not win Odin’s favour, cuts death runes on his arm and breast, blesses Frithiof and his son, clasps Ingeborg, and dies amid Valhalla imagery.

Ring rejects a straw death, cuts death runes, seeks Odin’s favour, and dies with imagery of Valhalla and the halls of the blessed.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11722-11843 confidence: medium

Sigurd Ring, dying, rejects a straw death, cuts death runes on his arm and breast, clasps Ingeborg, blesses Frithiof and his son, and dies amid imagery of Valhalla, Gjallar-horn, and the Asa feast.

Sigurd Ring rejects a straw death, cuts death runes on his arm and breast, blesses others, and passes to the halls of the blessed with Valhalla imagery.
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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 12364-12427 confidence: high

The gods see that Gimli, the highest heavenly abode, has not been consumed; it glitters with a golden roof and has become a refuge for the virtuous.

Gimli remains unconsumed and becomes the dwelling/refuge of the virtuous after the ruined divine dwellings are revisited.
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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 12364-12427 confidence: medium

The passage describes two other heavenly mansions for dwarfs and giants, explaining that these beings lack free will and are not considered responsible for harm done by them.

Dwarfs and giants, said to lack free will and responsibility, are assigned separate heavenly mansions rather than punishment.
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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 12364-12427 confidence: high

The gods see that Gimli, the highest heavenly abode, remains unconsumed, with a golden roof, and has become a refuge where the virtuous dwell in gladness.

Gimli survives destruction and becomes the dwelling or destination of the virtuous and good.
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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 12364-12427 confidence: medium

The gods see that Gimli, the highest heavenly abode, remains unconsumed, with a golden roof, and has become a refuge where the virtuous dwell in gladness.

The passage maps different post-judgment or post-world-ending destinations: Gimli for the virtuous and good, Nastrond for the bad, and separate mansions for dwarfs and giants.
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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 confidence: high

The Pied Piper is compared with Orpheus and Amphion as a music-charmer; Odin as leader of the dead is compared with Mercury Psychopompus, both interpreted as wind carrying disembodied souls.

Odin and Mercury Psychopompus are described as leaders of the dead and as wind-personifications carrying disembodied souls.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12761-12872 confidence: medium

Idun falls from Yggdrasil into Nifl-heim; Bragi follows her; her wolf-skin is interpreted as winter snow preserving roots.

Idun falls from Yggdrasil into Nifl-heim, and Bragi follows her into the dark realm of death.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12980-13082 confidence: high

Nifl-heim is compared with Hades; Mödgud guards the death bridge and demands blood; Charon demands an obolus; Garm guards Hel's gate like Cerberus; Nastrond is compared with Tartarus.

The passage describes a death bridge, tribute demanded from spirits, an underworld gate dog, and punished regions of Nifl-heim/Hades.
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Myths of the Norsemen: From the Eddas and Sagas INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 1877-1990 confidence: medium

Frigga invites virtuous husbands and wives to Fensalir after death to enjoy companionship and never part again.

Frigga receives virtuous husbands and wives in Fensalir after death so they may remain together.
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Myths of the Norsemen: From the Eddas and Sagas INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 2123-2236 confidence: medium

Gefjon is a maiden in Frigga's palace entrusted with all who die unwedded, whom she receives and makes happy forever.

Gefjon is entrusted with those who die unwedded and receives them into lasting happiness.
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Myths of the Norsemen: From the Eddas and Sagas INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 2123-2236 confidence: medium

“to her were entrusted all those who died unwedded, whom she received and made happy for ever.”

Gefjon receives those who die unwedded and makes them happy forever.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1014-1160 confidence: high

Warriors in Valhalla feast at long tables, are served by Valkyrs with horns of mead and boar's flesh, and the mead is supplied by Heidrun browsing on Lerad, Yggdrasil's topmost branch.

Chosen warriors are borne to Valhalla, enjoy Odin's presence, and feast at long tables with mead and boar's flesh.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1014-1160 confidence: medium

Warriors in Valhalla enjoy Odin's presence; Valkyrs serve them at long tables with horns of mead and portions of boar's flesh.

Valhalla is presented as an afterlife hall where chosen warriors feast, drink, fight daily, heal, and return to Odin's presence.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1163-1296 confidence: medium

The souls of the dead are supposed to be carried on the storm; Odin is leader of disembodied spirits and Wild Huntsman; people hear the wind as his mounted host with baying hounds; the passing hunt presages pestilence or war.

The dead are said to be wafted away on the wings of the storm, and Odin is worshipped as leader of disembodied spirits.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1163-1296 confidence: medium

Odin is described as a wind-god riding through mid-air on an eight-footed steed; souls of the dead are said to be wafted away on storm wings, and Odin is leader of disembodied spirits.

The souls of the dead are said to be wafted away on storm wings, with Odin as leader of disembodied spirits.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1298-1437 confidence: high

Odin is called leader of all disembodied spirits and identified with the Pied Piper; Hamelin offers a reward, and the piper’s playing draws the rats into a procession toward the Weser.

The piper’s music compels rats and children to follow; the source interprets Odin as the piper and the rats as souls of the dead.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1298-1437 confidence: medium

“Odin was the leader of all disembodied spirits” and was identified in the middle ages with the Pied Piper of Hamelin.

Odin is called leader of disembodied spirits and identified with the piper; rats are interpreted as souls of the dead following him.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1709-1827 confidence: medium

Near death, the semi-historical Odin assembles followers, cuts himself nine times in the breast with his spear, calls this carving Geir odds, and says he will return to Asgard to await them.

As death approaches, Odin wounds himself nine times with a spear and announces return to Asgard, where he will await followers for feasting, drinking, and fighting.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 880-1012 confidence: high

Valhalla is the hall of the chosen slain, with 540 doors, a boar's head and eagle above the gate, spear walls, shield roof, armor benches, and tables for the Einheriar.

The Valkyrs choose fallen warriors, carry them over Bifröst, and bring them to Valhalla where they are received before Odin's throne.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 880-1012 confidence: high

Northern nations worship Odin as battle and victory god; Valkyrs choose half the dead warriors and carry them on steeds over Bifröst into Valhalla.

The Valkyrs are called choosers of the slain and select one-half of dead warriors for Valhalla.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 880-1012 confidence: high

Odin's halls and Valhalla are described; Valhalla has 540 doors, a boar's head and eagle above the gate, spear walls, a shield roof, armour-decorated benches, and tables for the Einheriar.

Valkyrs select fallen warriors and bear them over Bifröst into Valhalla, where they are welcomed before Odin's throne.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 880-1012 confidence: high

Odin's halls and Valhalla are described; Valhalla has 540 doors, a boar's head and eagle above the gate, spear walls, a shield roof, armour-decorated benches, and tables for the Einheriar.

Valhalla is explicitly called the hall of the chosen slain and is furnished to receive the Einheriar, warriors fallen in battle.
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Myths of the Norsemen: From the Eddas and Sagas Myths of the Norsemen: From the Eddas and Sagas / CONTENTS / LIST OF ILLUSTRATIONS; lines 125-193 confidence: medium

The Road to Valhalla

The list includes 'The Road to Valhalla', 'The Chosen Slain', a funeral procession, and death or ending titles.
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Myths of the Norsemen: From the Eddas and Sagas Myths of the Norsemen: From the Eddas and Sagas / CONTENTS / LIST OF ILLUSTRATIONS; lines 125-193 confidence: medium

The listed titles include “The Rainbow Bridge,” “The Ride of the Valkyrs,” “Brunhild and Siegmund,” “The Road to Valhalla,” “Ægir,” and “Ran.”

The titles include “The Road to Valhalla,” alongside death-related titles such as “The Chosen Slain” and “The Funeral Procession.”
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The Poetic Edda BALDRS DRAUMAR / BALDRS DREAMS / INTRODUCTORY NOTE / NOTES; lines 8074-8141 confidence: medium

Sleipnir is Othin’s eight-legged horse, son of Loki and Svathilfari; Niflhel is the murky dwelling of Hel, goddess of the dead; the hound is Garm.

Niflhel is defined as Hel’s murky dwelling, Hel rules the world of the unhappy dead, and the note contrasts upper worlds with hell.
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The Poetic Edda GRIMNISMOL / THE BALLAD OF GRIMNIR / INTRODUCTORY NOTE / NOTES; lines 4070-4189 confidence: medium

The notes identify Veratyr as Othin, Agnar's gift as Othin's mythological lore, Thor's hall at Thruthheim, Ull's Ydalir, the yew-tree as bow wood, Alfheim as home of the elves, and Valaskjolf as Othin's home with Hlithskjolf.

The passage lists named divine realms and halls, including Valhall, Folkvang, surrounding river Thund, and gate Valgrind.
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The Poetic Edda GRIMNISMOL / THE BALLAD OF GRIMNIR / INTRODUCTORY NOTE / NOTES; lines 4070-4189 confidence: high

The notes describe Saga at Skkvabekk, Glathsheim as Othin's greatest and most beautiful hall, and Valhall as the hall where Valkyries bring slain heroes and as a favorite home of Othin.

Valhall is the hall where slain heroes are brought by Valkyries, and Freyja is said to receive half of the dead.
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The Poetic Edda GROAS SPELL / II. FJOLSVINNSMOL / THE LAY OF FJOLSVITH / NOTES; lines 9916-10036 confidence: low

Horn and Ruth are described as two rivers used to symbolize all dangerous streams.

Horn and Ruth are said to symbolize dangerous streams, and the same passage also describes other threshold hazards around the guarded house.
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The Poetic Edda GUTHRUNARKVITHA II, EN FORNA / THE SECOND, OR OLD, LAY OF GUTHRUN / INTRODUCTORY NOTE / NOTES; lines 17886-17993 confidence: high

Note 23 says Volsungasaga quotes stanzas 23-24; glosses heather-fish as a snake; and glosses Haddings land as the world of the dead because Hadingus once visited it according to Saxo Grammaticus.

Hadding's land is glossed as the world of the dead because Hadingus once visited it.
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The Poetic Edda HARBARTHSLJOTH / THE POEM OF HARBARTH / INTRODUCTORY NOTE / NOTES; lines 5626-5703 confidence: medium

Valland is glossed as a mythical Land of Slaughter; the note cross-references slain heroes brought to Othin and says no other source indicates Thor has an asylum for dead peasants.

The note links slain heroes with Othin and mentions a unique indication that Thor has an asylum for dead peasants.
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The Poetic Edda HELGAKVITHA HUNDINGSBANA II / THE SECOND LAY OF HELGI HUNDINGSBANE / INTRODUCTORY NOTE / NOTES; lines 12875-12984 confidence: low

The annotator's notion that Helgi shares Othin's rule in Valhall is said to lack clear source indication and is judged probably a late development.

A prose note mentions Helgi sharing Othin's rule in Valhall.
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The Poetic Edda HELGAKVITHA HUNDINGSBANA II / THE SECOND LAY OF HELGI HUNDINGSBANE / INTRODUCTORY NOTE / NOTES; lines 12986-13061 confidence: high

The note says the final section, stanzas 39-50, has Sigrun visiting the dead Helgi in his burial hill and glosses ragna rök as the doom of the gods.

The final section is described as Sigrun visiting the dead Helgi in his burial hill.
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The Poetic Edda HELREITH BRYNHILDAR / BRYNHILDS HELL-RIDE / INTRODUCTORY NOTE / NOTES; lines 17285-17346 confidence: medium

The concluding lines are said to imply that Sigurth and Brynhild will be together in a future life; the note says this is unlike Norse pagan traditions and indicates Christian influence.

The note says the concluding lines apparently convey that Sigurth and Brynhild will be together in some future life.
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The Poetic Edda INTRODUCTORY NOTE / NOTES / PRONOUNCING INDEX OF PROPER NAMES / PRONOUNCING INDEX; lines 21816-22066 confidence: low

"Hel, goddess of the dead"

The index includes the title Hel-reith Bryn-hild-ar, glossed as Brynhild's Hell-Ride, and separately identifies Hel as goddess of the dead.
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The Poetic Edda INTRODUCTORY NOTE / NOTES / PRONOUNCING INDEX OF PROPER NAMES / PRONOUNCING INDEX; lines 22382-22698 confidence: medium

"N-strond, Corpse-Strand"; "Nifl-heim, the world of the dead"; "Nifl-hel, land of the dead."

The passage names Nifl-heim as the world of the dead, Nifl-hel as land of the dead, and N-strond as Corpse-Strand.
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The Poetic Edda NOTES / BALDRS DRAUMAR / BALDRS DREAMS / INTRODUCTORY NOTE; lines 7922-8071 confidence: high

The note says the identity of this Volva with the Voluspo speaker is conjectural; here she is called up from the dead by Othin to interpret Baldr's evil dreams and prophesies Baldr's death.

Othin rides down to Niflhel to question a dead wise-woman about Baldr's dreams and fate.
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The Poetic Edda NOTES / FRA DAUTHA SINFJOTLA / OF SINFJOTLIS DEATH / INTRODUCTORY NOTE; lines 13146-13224 confidence: medium

Sigmund carries Sinfjotli’s corpse to a narrow fjord. A man in a little boat takes the corpse, says the boat is full, tells Sigmund to go around the fjord, pushes off, and disappears.

After Sinfjotli dies, Sigmund brings the corpse to a fjord, where a man in a little boat takes the body away and disappears; the note says the boatman is presumably Othin.
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The Poetic Edda NOTES / GUTHRUNARHVOT / GUTHRUNS INCITING / INTRODUCTORY NOTE; lines 20504-20590 confidence: medium

Guthrun addresses Sigurth, asks him to bridle his black steed and come, says no child remains to give her gifts, and recalls a pledge that he would come from hell and she from earth to him.

Guthrun recalls that Sigurth would come to her from hell and she from earth to him.
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The Poetic Edda NOTES / HELGAKVITHA HUNDINGSBANA II / THE SECOND LAY OF HELGI HUNDINGSBANE / INTRODUCTORY NOTE; lines 12538-12731 confidence: medium

A hill is made in Helgi's memory; when Helgi comes to Valhall, Othin bids him rule over everything with himself.

After Helgi's death and memorial hill, he comes to Valhall and Othin bids him rule over everything with himself.
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The Poetic Edda NOTES / HELGAKVITHA HUNDINGSBANA II / THE SECOND LAY OF HELGI HUNDINGSBANE / INTRODUCTORY NOTE; lines 12538-12731 confidence: high

A maiden sees Helgi riding to his hill with many men and asks if it is a dream, divine doom, dead men riding, or home-coming for heroes; Helgi says it is no dream or end of the world and that home-coming is not granted.

A maiden sees Helgi ride to the hill with many men and asks if dead men ride; Helgi denies that the event is a dream or general home-coming.
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The Poetic Edda NOTES / HELGAKVITHA HUNDINGSBANA II / THE SECOND LAY OF HELGI HUNDINGSBANE / INTRODUCTORY NOTE; lines 12733-12764 confidence: medium

Helgi says he must ride the reddened ways, set his bay steed to tread the sky, and go westward to wind-helms bridges before Salgofnir wakes the warrior throng.

Helgi's speech describes a departure along reddened ways, a steed treading the sky, and a westward route to bridges; nearby lines connect him with Othin's seat and the house of the dead.
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The Poetic Edda NOTES / HELGAKVITHA HUNDINGSBANA II / THE SECOND LAY OF HELGI HUNDINGSBANE / INTRODUCTORY NOTE; lines 12733-12764 confidence: medium

The maiden says Sigrun would seem mad to seek the house of the dead alone, because ghosts of the dead are mightier at night than by daylight.

The maiden warns that Sigrun would seem mad to seek the house of the dead alone and states that ghosts are stronger at night.
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The Poetic Edda NOTES / HYNDLULJOTH / THE POEM OF HYNDLA / INTRODUCTORY NOTE; lines 8706-8848 confidence: medium

Freyja says: "Maiden, awake" and addresses "My sister Hyndla" in a "hollow cave"; she says darkness comes and they must ride "To Valhall" and "the sacred hall."

Freyja says she and Hyndla must ride to Valhall, the sacred hall, and Hyndla refers to the way of the slain.
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The Poetic Edda NOTES / SIGURTHARKVITHA EN SKAMMA / THE SHORT LAY OF SIGURTH / INTRODUCTORY NOTE; lines 16667-16805 confidence: high

The speaker asks for a broad pyre in the field, covered with shields, carpets, shrouds, and fallen slaves; she asks to burn beside the Hunnish hero with slaves, hounds, and hawks arranged near him.

The speaker orders slaves, bond-women, thralls, hounds, and hawks to accompany the hero on the pyre and says the following will go with him.
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The Poetic Edda NOTES / VAFTHRUTHNISMOL / THE BALLAD OF VAFTHRUTHNIR / INTRODUCTORY NOTE; lines 3168-3429 confidence: medium

Heroes in Othin's hall go out each day to fight, fell each other, and soon return healed to sit.

Heroes in Othin's hall fight every day, fell each other, and return healed to sit.
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The Poetic Edda NOTES / VAFTHRUTHNISMOL / THE BALLAD OF VAFTHRUTHNIR / INTRODUCTORY NOTE; lines 3168-3429 confidence: high

Vafthruthnir says he can tell the truth about the runes of gods and giants because he has won to every world, to nine worlds, and to Niflhel beneath, where dead men dwell.

Vafthruthnir says he has reached every world, to nine worlds and Niflhel beneath, the home where dead men dwell.
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The Poetic Edda ODDRUNARGRATR / THE LAMENT OF ODDRUN / INTRODUCTORY NOTE / NOTES; lines 18383-18502 confidence: medium

Brynhild is referred to as a wish-maid, explained as a Valkyrie; Valkyries are said to fulfill Othin's wish by choosing slain heroes for Valhall.

Valkyries are described as fulfilling Othin's wish by choosing slain heroes for Valhall.
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The Poetic Edda SIGURTHARKVITHA EN SKAMMA / THE SHORT LAY OF SIGURTH / INTRODUCTORY NOTE / NOTES; lines 17041-17156 confidence: high

The note says that stanza 69 reports five female slaves and eight serfs killed and burned on the funeral pyre to follow Sigurth in death.

The passage repeatedly describes slaves, serfs, women, or beasts killed, burned, or buried so that they accompany Sigurth, Brynhild, or masters in death.
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The Poetic Edda SIGURTHARKVITHA EN SKAMMA / THE SHORT LAY OF SIGURTH / INTRODUCTORY NOTE / NOTES; lines 17041-17156 confidence: high

The note explains that the gate of Hel's domain closes quickly enough to catch anyone passing through, compares Mengloth's gate, and says the poet assumes Valhall's gate will be kept open for Sigurth's retinue.

The door or gate of Hel's domain is described as closing fast enough to catch passers, and a Valhall gate is assumed to be kept open for Sigurth's retinue.
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The Poetic Edda THE POEM OF HYNDLA / INTRODUCTORY NOTE / FRAGMENT OF THE SHORT VOLUSPO / NOTES; lines 9046-9159 confidence: medium

Heerfather is glossed as Othin; Hermoth is a son of Othin sent to Hel for Baldr's return; Sigmund is described as Othin's descendant and as the only one able to draw a sword from a tree where a mysterious stranger, identified as Othin, had placed it.

The notes gloss the way of the slain as the road to Valhall, assume Freyja and Hyndla have arrived at Valhall, and mention Hermoth being sent to Hel to seek Baldr's return.
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The Poetic Edda VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE / NOTES; lines 1115-1217 confidence: high

Othin is Valfather, Father of the Slain, because slain warriors are brought to him at Valhall by the Valkyries.

Slain warriors are brought by Valkyries to Othin at Valhall, explaining the title Valfather.
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The Poetic Edda VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE / NOTES; lines 1313-1413 confidence: medium

Valkyries, Choosers of the Slain and Wish-Maidens, bring brave battle-dead warriors to Valhall to reinforce the gods; the note links them with South-Germanic warrior-maiden and swan-maiden traditions and names Brynhild, Svava, and Sigrun.

Valkyries bring the bravest battle-dead to Valhall to reinforce the gods for their final struggle.
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The Poetic Edda VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE / NOTES; lines 1313-1413 confidence: medium

Stanzas 36-39 describe homes of the gods' enemies: giants, dwarfs, and the dead in Hel's land; Slith is a river in the giants' home.

The notes say stanzas 36-39 describe homes of giants, dwarfs, and the dead in Hel's land, including Slith as a river in the giants' home.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER LXXVII. / GUNNAR SINGS A SONG DEAD. / CHAPTER LXXVIII. / GUNNAR OF LITHEND AVENGED.; lines 8129-8200 confidence: medium

Hogni says the bill may be borne in Valhalla; Rannveig says he should avenge his father because the bill has spoken of death.

Hogni says he meant to bring the bill to his father so that his father might bear it in Valhalla when warriors meet.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga SIR GEORGE DASENT'S INTRODUCTION. / THE NORTHMEN IN ICELAND. / SUPERSTITIONS OF THE RACE. / SOCIAL PRINCIPLES.; lines 498-569 confidence: high

A person who falls bravely in a just quarrel is said to go to a better place and be welcomed by Valkyries, Odin's corse-choosers, to the festive board in Valhalla.

The brave fallen warrior is said to go to a better place and be welcomed by Valkyries to Valhalla's festive board.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga THE NORTHMEN IN ICELAND. / SUPERSTITIONS OF THE RACE. / SOCIAL PRINCIPLES. / DAILY LIFE IN NJAL'S TIME.; lines 892-946 confidence: high

Hellshoes are bound on the deceased, who was believed to need them on the way either to Valhalla’s bright hall or to Hell’s dark realm.

The passage states that hellshoes were bound on the deceased because they were believed to be needed on the way to Valhalla or Hell.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga THE NORTHMEN IN ICELAND. / SUPERSTITIONS OF THE RACE. / SOCIAL PRINCIPLES. / DAILY LIFE IN NJAL'S TIME.; lines 892-946 confidence: medium

Hellshoes are bound on the deceased, who was believed to need them on the way either to Valhalla’s bright hall or to Hell’s dark realm.

The deceased’s way is described as leading either to Valhalla’s bright hall of warmth and mirth or to Hell’s dark realm of cold and sorrow.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda APPENDIX: EXCERPTS FROM THE POETIC EDDA. / PART OF THE SECOND LAY OF HELGI HUNDINGS-BANE (1) / PART OF THE LAY OF SIGRDRIFA (1) / THE LAY CALLED THE SHORT LAY OF SIGURD.; lines 6213-6361 confidence: high

The speaker's last prayer asks for a broad burg of the dead on the field, with space for all who died at Sigurd's death.

The speaker orders a death-burg, burning beside the Hun King, attendants, animals, treasure, bondmaids, bondsmen, a fosterer, and dower to accompany the dead, with reference to Valhall.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XLII. Gudrun sends her Sons to avenge Swanhild. / CHAPTER XLIII. The Latter End of all the Kin of the Giukings. / APPENDIX: EXCERPTS FROM THE POETIC EDDA. / PART OF THE SECOND LAY OF HELGI HUNDINGS-BANE (1); lines 5301-5521 confidence: high

A barrow is raised over Helgi; when he comes to Valhall, Odin bids him be lord there. Helgi orders Hunding to prepare a foot-bath, kindle fire, bind hounds, tend horses, and wash swine.

Helgi is placed in a barrow and in Valhall; later he rides with dead warriors toward the mound, and the dead say warriors may go homeward.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XLII. Gudrun sends her Sons to avenge Swanhild. / CHAPTER XLIII. The Latter End of all the Kin of the Giukings. / APPENDIX: EXCERPTS FROM THE POETIC EDDA. / PART OF THE SECOND LAY OF HELGI HUNDINGS-BANE (1); lines 5523-5587 confidence: medium

Helgi speaks of the maiden being laid "in the arms / Of a dead man" and "Here in the mound," while "yet quick."

A dead-associated Helgi says he must ride a pale horse along elevated reddening ways west to Windhelm's bridge before the Valhall cock wakes the war-winning crowd.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XXIV. Sigurd sees Brynhild at Hlymdale. / CHAPTER XXVI. Sigurd comes to the Giukings and is wedded to Gudrun. / CHAPTER XXVII. The Wooing of Brynhild. / CHAPTER XXXII. Of the Ending of Brynhild.; lines 4292-4380 confidence: medium

Brynhild asks Gunnar to make a great pyre for herself, Sigurd, and those slain with him; requests red cloth, men, two hawks, a drawn sword between herself and Sigurd, the name of man and wife, and bond-women and bondmen to follow.

Brynhild requests men, hawks, bond-women, bondmen, and those slain with Sigurd to be placed or burned in connection with Sigurd's pyre, and says she will go behind him.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda FRAGMENTS OF THE LAY OF BRYNHILD / THE SECOND OR ANCIENT LAY OF GUDRUN. / THE SONG OF ATLI. / THE WHETTING OF GUDRUN.; lines 7541-7755 confidence: medium

Gudrun calls for Sigurd’s coal-black horse and recalls a speech between them: he would come to her from the hall of Hell, and she to him from the fair earth.

Gudrun recalls an agreement that Sigurd would come from the hall of Hell and she from earth, then asks for a great oaken pyre and swift fire.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda PART OF THE SECOND LAY OF HELGI HUNDINGS-BANE (1) / PART OF THE LAY OF SIGRDRIFA (1) / THE LAY CALLED THE SHORT LAY OF SIGURD. / THE HELL-RIDE OF BRYNHILD.; lines 6364-6498 confidence: high

After Brynhild's death two bales are made: Sigurd's is burned first; Brynhild is burned on the other in a chariot hung with goodly hangings.

The passage moves from cremation to the report that Brynhild drives in a chariot down the way to Hell and encounters a giant-woman's dwelling en route.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda THE STORY OF THE VOLSUNGS AND NIBLUNGS. / CHAPTER V. Of the Slaying of King Volsung. / CHAPTER VII. Of the Birth of Sinfjotli the Son of Sigmund. / CHAPTER VIII. The Death of King Siggeir and of Signy.; lines 1666-1797 confidence: medium

Sigmund carries Sinfjotli's corpse to a firth; a man in a little boat offers passage, the corpse is placed in the boat, and the boat and man vanish.

Sigmund carries Sinfjotli's corpse to a firth; a man in a small boat takes the corpse, vanishes, and is identified in an endnote as Odin.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda WITH EXCERPTS FROM THE POETIC EDDA / SELECTED BIBLIOGRAPHY: / RECOMMENDED READING-- / INTRODUCTION; lines 324-408 confidence: high

In the Prose Edda summary, Allfather is first and eldest, eternal ruler and maker of heaven, earth, and man; right-minded men live with him in Vingolf and wicked men go to Hell and Niithell.

Right-minded men live with Allfather in Vingolf, while wicked men go to Hell and then Niithell beneath in the ninth world.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda WITH EXCERPTS FROM THE POETIC EDDA / SELECTED BIBLIOGRAPHY: / RECOMMENDED READING-- / INTRODUCTION; lines 409-493 confidence: high

Fallen fighters come to Odin in Valhall; Soerfmnir is cooked daily and whole again at evening, Heidhrun supplies mead, Odin feeds Geri and Freki and lives on wine, and Huginn and Muninn report world-tidings.

Fallen fighters dwell with Odin in Valhall, feast and drink, fight and fell each other daily, then return to drink.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda WITH EXCERPTS FROM THE POETIC EDDA / SELECTED BIBLIOGRAPHY: / RECOMMENDED READING-- / INTRODUCTION; lines 409-493 confidence: medium

A great bad hall for murderers and forsworn men has northward-facing doors, is made of adder-backs, and contains worm heads that blow venom so rivers of venom run through the hall.

A bad hall is assigned to murderers and forsworn men, made of adder-backs and filled with rivers of venom from worm heads.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda WITH EXCERPTS FROM THE POETIC EDDA / SELECTED BIBLIOGRAPHY: / RECOMMENDED READING-- / INTRODUCTION; lines 494-563 confidence: low

"in those rivers must such men wade forever."

The passage opens with a fragment saying that certain men must wade forever in rivers.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER I. / CHAPTER II. / CHAPTER III. / OF THE HIGHEST GOD.; lines 1122-1144 confidence: high

Those who live virtuously 'shall dwell with him in Gimle or Vingolf.'

The virtuous dwell with the god in Gimle or Vingolf, while the wicked go to Hel and then to Niflhel, down into the ninth world.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER I. / CHAPTER II. / CHAPTER III. / OF THE HIGHEST GOD.; lines 1122-1144 confidence: medium

The wicked 'go to Hel, and from her to Niflhel, that is, down into the ninth world.'

The wicked go to Hel and then to Niflhel, described as down into the ninth world.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER VII. / ON THE WONDERFUL THINGS IN HEAVEN. / CHAPTER VIII. / THE ASAS.; lines 1722-1852 confidence: medium

Odin is called Alfather as father of all the gods and Valfather because those who fall in fight are his chosen sons; he prepares Valhal and Vingolf, where they are called einherjes or heroes.

Odin prepares Valhal and Vingolf for those who fall in fight, where they are called einherjes.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER VII. / ON THE WONDERFUL THINGS IN HEAVEN. / CHAPTER VIII. / THE ASAS.; lines 1854-1970 confidence: high

Freyja rules Folkvang, chooses half of the slain while Odin receives the other half, has the hall Sesrynmer, drives a car drawn by two cats, listens to those who call on her, and is invoked in love affairs.

Freyja chooses half of the slain each day, while the other half belongs to Odin.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER VIII. / THE ASAS. / CHAPTER IX. / LOKE AND HIS OFFSPRING.; lines 2043-2085 confidence: medium

Hel is cast into Niflheim and given power over nine worlds to appoint abodes for those sent to her, especially those who die from sickness or old age; her mansion, walls, gates, and hall Eljudner are described.

Hel is cast into Niflheim, given power over nine worlds, and made to appoint abodes for those who die from sickness or old age.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER XIII. / CHAPTER XIV. / CHAPTER XV. / THE DEATH OF BALDER.; lines 2882-2960 confidence: medium

Frigg asks who will ride to Hel, find Balder, and offer ransom for his return to Asgard; Hermod the Nimble mounts Odin's Sleipner and gallops away.

Frigg asks for someone to ride the way to Hel to find Balder and offer ransom for his return to Asgard; Hermod undertakes the journey on Sleipner.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER XIII. / CHAPTER XIV. / CHAPTER XV. / THE DEATH OF BALDER.; lines 2962-3005 confidence: high

Hermod rides nine nights through deep dark valleys until reaching the Gjallar-river and the shining gold-thatched Gjallar-bridge, guarded by Modgud.

Hermod travels through darkness, reaches a river and guarded bridge, is directed downward and northward, passes Hel’s gate, and enters Hel’s hall.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER XVI. / RAGNAROK. / CHAPTER XVII. / REGENERATION.; lines 3255-3351 confidence: medium

Ganglere asks what happens when heaven, earth, and the world are consumed in flames and all gods, einherjes, and men are dead; Har answers that there are many good and bad abodes.

The passage distinguishes good abodes such as Gimle, Brimer, and Sindre from terrible abodes such as Nastrand and Hvergelmer, where perjurers, murderers, and bodies of the dead suffer.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda THE GODDESSES (ASYNJES). / CHAPTER XI. / CHAPTER XII. / LIFE IN VALHAL.; lines 2304-2432 confidence: medium

Ganglere asks about all men fallen in battle coming to Odin in Valhal; Har says there is a great throng, more will come, and they will still be too few when the wolf comes.

The passage describes men fallen in battle coming to Odin in Valhal, where they receive food and drink, pass through great doors, and follow a martial routine.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda THE GODDESSES (ASYNJES). / CHAPTER XI. / CHAPTER XII. / LIFE IN VALHAL.; lines 2304-2432 confidence: medium

Har says the einherjes arm themselves each morning, fight and slay each other, then ride home to Valhal at breakfast-time and sit drinking in peace.

The einherjes fight and slay each other every morning, then ride back to Valhal and sit together drinking in peace.
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roman

Aeneidos LIBER III / PUBLI VERGILI MARONIS / AENEIDOS / LIBER IV; lines 2747-2861 confidence: medium

Mercury obeys, binds on golden winged sandals, and takes the wand that summons souls from Orcus, sends others under Tartarus, gives and removes sleep, and opens eyes in death.

Mercury travels rapidly between divine and human realms with winged sandals and carries a wand that affects souls, Tartarus, sleep, and death.
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Aeneidos LIBER III / PUBLI VERGILI MARONIS / AENEIDOS / LIBER IV; lines 3238-3250 confidence: medium

"nondum illi flavum Proserpina vertice crinem / abstulerat, Stygioque caput damnaverat Orco."

The passage names Proserpina, Dis, and Stygian Orcus in connection with death, consecration, and release from the body.
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Aeneidos LIBER IV / PUBLI VERGILI MARONIS / AENEIDOS / LIBER V; lines 4000-4110 confidence: high

Night covers the sky; the appearance of father Anchises descends from heaven and says: “imperio Iovis huc venio.”

Anchises appears as Aeneas' father, says he dwells in Elysium, and instructs Aeneas to go through Avernus to meet him with Sibyl-led rites.
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Aeneidos LIBER V / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VI; lines 4159-4291 confidence: high

After the Sibyl’s fury quiets, Aeneas asks to go to the sight and face of his dear father through the gate of the infernal king and the dark Acherontic marsh; he recalls carrying his father through flames and weapons and asks the Sibyl, appointed by Hecate over Avernian groves, to teach and open the sacred way.

Aeneas asks the Sibyl to teach the way and open sacred doors through the underworld gate and Acherontic marsh so that he may see his father.
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Aeneidos LIBER V / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VI; lines 4293-4407 confidence: high

The vates says: 'facilis descensus Averno'; return to the upper air is the work and labor; few favored by Jupiter, carried by virtue, or born from gods can do it; forests and Cocytus surround the region.

The Sibyl frames Aeneas’ intended journey as descent to Avernus, describes underworld geography, and stresses the difficulty of returning to the upper air.
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Aeneidos LIBER V / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VI; lines 4409-4513 confidence: high

Aeneas and the Sibyl travel in darkness through the empty realm of Dis; the vestibule and mouth of Orcus contain personified Grief, Cares, Diseases, Old Age, Fear, Hunger, Want, Death, Toil, Sleep, War, the Eumenides, and Discord with viper hair.

The route includes the entrance of Orcus, Acheron, Cocytus, the Stygian marsh, Charon, the ferry, and different groups of dead at the banks.
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Aeneidos LIBER V / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VI; lines 4409-4513 confidence: high

The Sibyl identifies the waters as Cocytus and the Stygian marsh, names Charon as ferryman, and explains that the unburied cannot cross until their bones rest; they wander for one hundred years before admission, while buried souls are ferried.

The Sibyl explicitly distinguishes unburied souls from buried ones and states that the unburied cannot cross until their bones have rested, wandering for one hundred years.
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Aeneidos LIBER V / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VI; lines 4409-4513 confidence: medium

Aeneas and the Sibyl travel in darkness through the empty realm of Dis; the vestibule and mouth of Orcus contain personified Grief, Cares, Diseases, Old Age, Fear, Hunger, Want, Death, Toil, Sleep, War, the Eumenides, and Discord with viper hair.

The entrance to Orcus contains personified evils, war, discord, dreams, and monstrous figures before the river crossing.
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Aeneidos LIBER V / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VI; lines 4515-4605 confidence: high

Palinurus appeals to Aeneas by light, air, his father, and Iulus, asking either for burial near the Velinian harbor or for a hand and transport across the Stygian waters to peaceful seats in death.

Palinurus asks for earth or transport across the waters, while the Sibyl says that as unburied he cannot approach the Stygian waters without command and promises later rites and a tomb.
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Aeneidos LIBER V / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VI; lines 4515-4605 confidence: high

Charon sees them approach the Stygian river, challenges the armed visitor, and says: "Umbrarum hic locus est" and "corpora viva nefas Stygia vectare carina."

Aeneas is a living, armed traveler at the Stygian ferry, and the Sibyl states that he descends to the lowest shades of Erebus to reach his father.
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Aeneidos LIBER V / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VI; lines 4515-4605 confidence: high

The Sibyl says there is no ambush or violence, mentions the barking gatekeeper and Proserpina at the threshold, states that Trojan Aeneas descends to his father's shades, and reveals the branch hidden in her clothing.

The Sibyl reveals the hidden branch; Charon recognizes the fateful branch as a venerable gift, his anger subsides, and he ferries Aeneas and the Sibyl.
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Aeneidos LIBER V / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VI; lines 4515-4605 confidence: high

Charon sees them approach the Stygian river, challenges the armed visitor, and says: "Umbrarum hic locus est" and "corpora viva nefas Stygia vectare carina."

Charon says the place is for shades, sleep, and night, and that it is unlawful to carry living bodies in the Stygian boat, before later accepting Aeneas after seeing the branch.
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Aeneidos LIBER V / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VI; lines 4607-4731 confidence: high

Infant souls cry at the threshold; those falsely condemned are nearby; Minos moves the urn, summons the silent assembly, and learns lives and crimes.

The passage organizes the underworld into distinct zones: threshold souls, judgment, suicides, Mourning Fields, war-dead fields, and a forked route to Elysium or Tartarus.
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Aeneidos LIBER V / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VI; lines 4733-4822 confidence: high

Aeneas sees the triple-walled Tartarean fortress, fiery Phlegethon, adamantine gate, iron tower, and Tisiphone; he hears groans, blows, iron, and chains and is frightened.

The passage lays out walls, river, gate, tower, guardian, judge, inner monster, depth, and multiple punishment zones in Tartarus.
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Aeneidos LIBER V / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VI; lines 4824-4946 confidence: high

After the rite is completed, the travelers come to joyful places, pleasant greens, fortunate groves, and blessed seats; the region has broader ether, purple light, its own sun, and its own stars.

Aeneas, accompanied by the Sibyl, reaches Elysium after crossing Erebus' rivers, asks for Anchises, and is guided through distinct afterlife places and populations.
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Aeneidos LIBER V / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VI; lines 4824-4946 confidence: high

After the rite is completed, the travelers come to joyful places, pleasant greens, fortunate groves, and blessed seats; the region has broader ether, purple light, its own sun, and its own stars.

The passage describes joyful fields, blessed groves, honored inhabitants, white bands, and categories of dead rewarded for patriotic wounds, chastity, prophecy, useful arts, and benefaction.
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Aeneidos LIBER V / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VI; lines 4824-4946 confidence: high

Aeneas asks what the rivers and gathered men are; Anchises answers that souls owed other bodies by fate drink secure waters and long oblivion at Lethe's wave.

Anchises says souls owed new bodies drink Lethe's waters and long oblivion so they may revisit the upper world and wish to return into bodies.
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Aeneidos LIBER V / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VI; lines 4824-4946 confidence: medium

Because souls are enclosed in dark bodily prison, evils do not all depart at death; souls undergo punishments for old evils, with some exposed to winds, some washed under a vast flood, and some burned by fire.

Anchises says souls undergo punishments for old evils, being exposed to winds, washed under a flood, or burned by fire before reaching Elysium and purity.
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Aeneidos LIBER V / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VI; lines 5047-5095 confidence: high

Two gates of Sleep are described: a horn gate for easy exit of true shades, and a shining white ivory gate through which the Manes send false dreams upward.

The passage includes Manes, true shades, twin gates of Sleep, and a guided exit through the ivory gate followed by Aeneas' return to ships and companions.
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Aeneidos LIBER VI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VII; lines 5592-5689 confidence: medium

Allecto raises wings hissing with snakes and seeks the seat of Cocytus, leaving the upper regions.

Allecto returns toward Cocytus, and Amsanctus is described with a cave, vents of Dis, and an Acheron chasm.
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Fasti LIBER IV. / NOTES: / LIBER V. / NOTES:; lines 10308-10439 confidence: high

The Lemuria began on the seventh Ides and lasted three noncontinuous days; the Mundus was considered an underworld door open three days yearly for departed spirits to revisit earth.

The Lemuria is calendrical, and the Mundus is described as open three days yearly for departed spirits to revisit the earth.
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Fasti LIBER IV. / NOTES: / LIBER V. / NOTES:; lines 10308-10439 confidence: high

The notes explain that feet were bared for magic operations and discuss signs or sounds made with joined fingers or hands.

The notes describe black beans thrown at night, formulaic ejection of Lemures, bare feet, hand signs, repeated numbers, and copper sound associated with phantoms and the dead.
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Fasti LIBER IV. / NOTES: / LIBER V. / NOTES:; lines 10308-10439 confidence: medium

Mercury is called Pleiad-born; his staff is noted, his psychopomp office is described as well known, and the editor says he is the god most likely to tell the origin of the name Lemuria.

Mercury's psychopomp office is emphasized as the reason he would know the origin of Lemuria's name.
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Fasti LIBER IV. / NOTES: / LIBER V. / NOTES:; lines 9950-10059 confidence: low

The Campus Felix is identified by the commentator with Homer's Elysian field rather than Hesiod's Isles of the Blessed; localizers place the blissful region in the Canary Isles.

The commentator identifies the Campus Felix with Homer's Elysian field and contrasts it with Hesiod's Isles of the Blessed.
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Fasti LIBER V. / NOTES: / LIBER VI. / NOTES:; lines 12448-12589 confidence: medium

The commentary cites a belief that unburied souls wander and that proper burial returns the soul to quiet.

The note states that unburied souls wander and that proper burial returns the soul to quiet.
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On the Nature of Things BEGINNINGS OF CIVILIZATION / BOOK VI / PROEM / GREAT METEOROLOGICAL PHENOMENA, ETC.; lines 9498-9596 confidence: high

A Syrian spot causes four-footed animals to collapse; the speaker says all these wonders work by natural law and rejects belief in a gate of Orcus or under-gods drawing souls to Acheron, comparing it to stags drawing snakes from lairs.

The passage names a gate of Orcus and dark shores of Acheron as an explanation that should not be believed.
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On the Nature of Things BOOK III / PROEM / NATURE AND COMPOSITION OF THE MIND / THE SOUL IS MORTAL; lines 3801-3875 confidence: medium

If an immortal soul could feel outside the body, it would need five senses; this is how under-souls may be imagined roaming in Acheron, and painters and older bards have pictured souls so endowed. The passage denies that eyes, nose, hand, tongue, or ears can exist for soul apart from body or feel alone.

The passage mentions under-souls roaming in Acheron and says painters and older bards pictured souls endowed with senses.
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On the Nature of Things On the Nature of Things / OF THE NATURE OF THINGS / BOOK I / PROEM; lines 208-244 confidence: high

The passage asks whether the soul is born, enters at birth, dies with the body, visits Orcus' shadows and caves, or enters brute herds by divine decree, as Ennius sang.

The soul is said possibly to visit the shadows and caves of Orcus, and Ennius is said to proclaim Acheron's vaults with phantom figures.
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On the Nature of Things PROEM / NATURE AND COMPOSITION OF THE MIND / THE SOUL IS MORTAL / FOLLY OF THE FEAR OF DEATH; lines 4287-4423 confidence: high

The passage says the tortures said to be in deep Acheron are ours in life; it denies a literal Tantalus fearing a hanging boulder and identifies empty dread of gods and fortune as the real fear.

The passage names Acheron, Tartarus, Tantalus, Tityus, Sisyphus, Cerberus, and Furies but says the tortures are present in this life as fear, desire, ambition, and conscience.
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The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 6015-6072 confidence: medium

Rumour brings the news to Euryalus' mother; she drops her weaving, runs to the walls, laments her son, mourns denied funeral care, and asks for death from the Rutulians or the lord of heaven.

The mother asks to be hurled to the nether deep, and the narrator speaks of warriors being sent down to the underworld.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3562-3611 confidence: high

Aeneas asks: "be it given me to go to my beloved father, to see him face to face; teach thou the way, and open the consecrated portals."

Aeneas asks for the way through the infernal gate to see his father, and the Sibyl responds with instructions about descent, return, and underworld places.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3562-3611 confidence: high

Aeneas asks the Sibyl to let him go to his beloved father, teach the way, and open the consecrated portals; he recalls carrying Anchises from flames and weapons and over the seas, and appeals to the Sibyl's power from Hecate.

Aeneas asks for the way through infernal portals so he can see his beloved father, and the Sibyl instructs him on conditions for entry and return.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3562-3611 confidence: high

The Sibyl addresses Aeneas as sprung from gods' blood and says descent into hell is easy, but return to upper air is difficult; forest and Cocytus surround the way, and she mentions Stygian lake and dark Tartarus.

The Sibyl explicitly contrasts the easy descent into hell with the difficult task of returning to upper air.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3562-3611 confidence: high

The Sibyl describes the golden bough hidden in a shady tree, consecrated to nether Juno and ordained as Proserpine's gift; a second bough grows after the first, and only the fated seeker can pluck it.

The golden bough must be plucked and carried as Proserpine's gift before entry to the hidden places of the earth is allowed.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3613-3702 confidence: high

A deep, dreary, vast cave is described near the black lake and dark forests, with vapors from the gorge rising so that birds cannot safely fly over it.

Aeneas approaches the cave of Avernus, performs rites, receives the Sibyl's command to be courageous, and follows her into the cavern; the narrator then invokes souls, ghosts, Phlegethon, and the realm beneath the earth.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3613-3702 confidence: high

Twin doves descend, Aeneas recognizes them as his mother's birds, asks them to guide him, follows them to Avernus, sees the gold-shining bough on a tree, breaks it off, and takes it to the Sibyl.

Aeneas completes required rites, obtains the golden bough, approaches the underworld cave, and follows the Sibyl into it after invocation of underworld powers.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3704-3794 confidence: high

A road leads to Tartarus and Acheron; a muddy pool flows into Cocytus; Charon guards the streams and operates a steel-blue galley bearing the dead.

The passage names Tartarus, Acheron, Cocytus, and the Stygian marsh; Charon ferries some souls, rejects others, and the guide explains the burial rule for crossing.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3704-3794 confidence: high

“They went darkling through the dusk beneath the solitary night, through the empty dwellings and bodiless realm of Dis.”

The passage lays out a sequence of underworld locations: the doorway of hell, the elm of Dreams, monstrous gates, Tartarus, Acheron, Cocytus, the Stygian marsh, and the ferry crossing.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3704-3794 confidence: high

A road leads to Tartarus and Acheron's wave; Charon, dread ferryman, guards the streams and works a steel-blue galley loaded with the dead.

Charon controls passage over the underworld waters and admits some souls while refusing others.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3704-3794 confidence: high

The priestess explains that the pools of Cocytus and Stygian marsh are before them; the unsepultured cannot cross until buried and must wander for a hundred years.

The priestess states that souls without burial cannot cross and must wander by the shore for a hundred years; Palinurus asks for earth over his body or transport across the waves.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3796-3885 confidence: high

The travelers approach the river; the waterman says, “This is the land of Shadows, of Sleep, and slumberous Night; no living body may the Stygian hull convey.”

The prophetess says Aeneas, still a living body resisted by the ferryman, goes down to meet his father in Erebus.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3796-3885 confidence: high

The travelers approach the river; the waterman says, “This is the land of Shadows, of Sleep, and slumberous Night; no living body may the Stygian hull convey.”

The ferryman refuses living passengers until the prophetess reveals the hidden fated bough, after which he ferries Aeneas across.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3796-3885 confidence: high

The travelers hear crying infant souls; nearby are those condemned on false accusation. Minos presides, shakes the urn, summons a council, and inquires into lives and charges.

The passage states that dwellings are assigned by lot and judgment, with Minos presiding, shaking the urn, summoning a council, and inquiring into lives and charges.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3796-3885 confidence: high

The travelers hear crying infant souls; nearby are those condemned on false accusation. Minos presides, shakes the urn, summons a council, and inquires into lives and charges.

The passage moves through named or described regions for infants, the falsely condemned, suicides, and those wasted by love in the Wailing Fields.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3796-3885 confidence: high

The soothsayer says Aeneas descends to meet his father in Erebus, reveals the hidden bough, and the waterman recognizes it, clears the benches, takes Aeneas aboard, and lands the prophetess and prince safely.

The passage moves from the river crossing to Cerberus, infant souls, falsely condemned dead, Minos' judgment, suicides, and the Wailing Fields.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3887-3949 confidence: high

The Sibyl warns Aeneas that night falls and time is being wasted; she identifies the forked road, with the right path to Elysium under Dis’ city and the left path punishing the wicked in unrelenting hell.

The Sibyl marks a fork where the rightward road leads to Elysium and the leftward road punishes the wicked in unrelenting hell.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3887-3949 confidence: high

Aeneas reaches fields of the renowned in war; Trojan dead gather around him, while Greek leaders and Agamemnon’s armies flee or cry faintly when they see him armed in the gloom.

Aeneas is alive in the sunless underworld, meets dead warriors, and is guided by the Sibyl along mapped routes.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3887-3949 confidence: high

The Sibyl warns that time is passing, points to the forked road, identifies the right-hand path to Elysium and the left-hand path to punishment in hell, after which Deiphobus returns to darkness.

The Sibyl identifies a right-hand path to Elysium and a left-hand path that punishes the wicked and sends them to hell.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3951-4023 confidence: high

Aeneas sees a wide triple-walled city under a cliff, encircled by the boiling-flame river Phlegethon, with an adamant gate, iron tower, and Tisiphone keeping watch.

The passage lays out an afterlife geography with a fiery river, triple-walled city, adamant gate, iron tower, abyssal depth, guardians, and successive gateways.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3951-4023 confidence: high

Aeneas sees a triple-walled city by fiery Phlegethon, with an adamant gate, iron tower, Tisiphone at the entry, and sounds of torment within.

Aeneas is led by the Sibyl through shadowy underworld ways and is shown the geography, guardians, judges, and punishments of Tartarus.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4025-4104 confidence: high

The travelers reach the happy Fortunate Woodlands, a luminous meadowed region with its own sun and starlight, where souls exercise, compete, wrestle, dance, sing, and a Thracian priest plays music.

The passage describes a distinct blessed region with meadows, woodlands, games, music, honored categories of souls, rivers, and pathways.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4025-4104 confidence: high

The travelers arrive at the Fortunate Woodlands, a bright meadowed region where some souls practice games, wrestle, dance, sing, and are accompanied by a Thracian priest making music.

The passage describes the Fortunate Woodlands, groves, meadows, ridge, valley, Lethe, and different classes of souls occupying or moving through these places.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4106-4133 confidence: high

After life ends, bodily woes and ingrained evils remain; ghosts are schooled in punishment, with guilt exposed to winds, washed beneath the deep, or burned away in fire.

After death, ghosts retain ingrained evils and undergo punishments or purifications by winds, water, and fire before reaching Elysium.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4106-4133 confidence: high

After the wheel of a thousand years, a God summons souls to the river of Lethe so they may regain forgetfulness and desire return into the body.

After a thousand-year cycle, a God summons souls to Lethe so they regain forgetfulness and begin to desire return into the body.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4106-4133 confidence: medium

A spirit sustains heaven, earth, liquid fields, the moon, and the Titanian star; a soul mingles through the mighty frame.

Anchises teaches the son and Sibyl about the underworld order, then leads them among the assembled throng and scans the long ranks from a hillock.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4106-4133 confidence: high

After death, ingrained evils remain; souls are schooled in punishment, with some stretched to winds, some washed under the deep, and some burned in fire.

The passage describes post-mortem punishments, Elysium, Lethe, and return toward embodiment, and ends with guided viewing of assembled souls.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4135-4222 confidence: medium

Anchises says he will rehearse future Dardanian and Italian descendants and instruct Aeneas in his destinies; he points to Silvius in the groves as Aeneas's late-born child by Lavinia, a king and father of kings.

The passage presents Anchises instructing Aeneas among souls in groves and Night, showing future descendants before they reach the living world.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4135-4222 confidence: medium

Anchises announces that he will rehearse Dardanian progeny and destinies, then identifies Silvius in the groves as a future child of Aeneas and Lavinia.

The passage belongs to the underworld vision and presents souls in allotted groves who will reach the light of the living while Anchises identifies Aeneas’ future line.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4224-4264 confidence: high

Anchises and Aeneas wander through broad vaporous plains; Anchises shows the region, inspires Aeneas, and instructs him about future war, the Laurentine peoples, Latinus, and coming tasks.

Aeneas is led through the vaporous plains by Anchises, instructed there, and sent from the ghostly world with the Sibyl through a gate of Sleep.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4224-4264 confidence: high

Anchises and Aeneas wander through the broad vaporous plains; Anchises shows the whole scene, kindles Aeneas' spirit with coming glories, and instructs him about future wars, peoples, and tasks.

Aeneas is guided through a ghostly underworld region, receives instruction there, is dismissed through a gate, and returns to his ships.
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The Aeneid of Virgil BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE / BOOK SECOND / THE STORY OF THE SACK OF TROY; lines 1410-1496 confidence: medium

Creüsa’s larger-than-life phantom appears, calms Aeneas, says divine power prevents him from taking her away, foretells exile, sea travel, Hesperia, the Tiber, prosperity, kingship, and a royal bride, and says the mother of the gods keeps her in Troy’s borders.

Creüsa’s phantom appears after death or disappearance, explains divine causation, and foretells Aeneas’s future route, destination, prosperity, kingdom, and marriage.
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The Aeneid of Virgil BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 3315-3403 confidence: high

Night rises; the likeness of Aeneas’ father Anchises seems to descend from heaven and begins to speak.

Anchises’ apparition instructs Aeneas, his son, to visit the nether chambers of Dis and meet him in Elysium, where Aeneas will learn his line and the city given to him.
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The Aeneid of Virgil BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 3315-3403 confidence: high

At night Anchises' likeness descends by Jove's command, says Jove drove fire from the fleet, tells Aeneas to take chosen men to Italy, and orders him to meet him in the underworld through the Sibyl, where he will learn his line and destined city.

Anchises tells Aeneas to draw near the chambers of Dis, meet him in the deep tract of hell, and be led by the Sibyl; he distinguishes Tartarus from Elysium.
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The Aeneid of Virgil BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 3405-3466 confidence: medium

Neptune addresses the Cytherean, recalls calming sky and sea and saving Aeneas from Achilles by mist near Xanthus and Simois, promises safe arrival at Avernus, and says that one life will be given for many.

The sea lord specifically promises that Aeneas will reach the haven of Avernus.
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The Aeneid of Virgil BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 3405-3466 confidence: low

"In safety, as thou desirest, shall he reach the haven of Avernus. One will there be alone whom on the flood thou shalt lose and require; one life shall be given for many."

The sea-lord says Aeneas will safely reach the haven of Avernus.
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The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6957-7018 confidence: medium

Aeneas warns Lausus that affection betrays him into rashness. The Fates pass Lausus' last threads through their hand, and Aeneas drives his sword through shield and mother-sewn tunic; Lausus' life passes to the underworld.

Lausus' life leaves the body and passes through the air to the underworld, and Aeneas refers to his parents' ghosts and ashes.
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The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6957-7018 confidence: medium

The Fates pass Lausus' last threads; Aeneas drives his sword through Lausus' shield and maternal gold-sewn tunic, blood fills his breast, and his life passes to the underworld.

Lausus' life is said to leave the body and pass mourning through the air to the underworld, and Aeneas speaks of restoring him to ghosts and ashes.
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The Aeneid of Virgil BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5518-5602 confidence: medium

The shield includes hell, the gates of Dis, dooms of guilt, Catiline with Furies, and the good set apart with Cato delivering statutes.

The shield includes hell, the gates of Dis, dooms of guilt, Catiline with Furies, the good set apart, and Cato delivering statutes.
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4690-4772 confidence: medium

After Juno speaks, Allecto raises rustling snaky wings and darts from the upper air to Cocytus.

The passage describes the Vale of Amsanctus as containing a pool, a breathing-hole of the lord of hell, and a chasm into Acheron through which the Fury descends to Cocytus.
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4690-4772 confidence: medium

Allecto raises rustling snaky wings and returns to Cocytus through the Vale of Amsanctus, described with wooded ridges, a torrent, a ghastly pool, and a chasm opening into Acheron.

The passage describes the Vale of Amsanctus as a place with a ghastly pool and a chasm breaking into Acheron, through which the Fury returns to Cocytus.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2309-2389 confidence: medium

Mercury obeys, laces on golden shoes that bear him over sea and land, and takes the rod by which he calls or sends souls, gives or removes sleep, and unseals dead eyes.

Mercury’s rod is said to call souls from Orcus, send them to hell, give and remove sleep, and unseal dead eyes.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2636-2708 confidence: low

Dido addresses the raiment, asks it to receive her spirit, says she has fulfilled Fortune's course and will go as a queenly phantom under the earth, recalls founding her city and avenging her husband, declares death, and asks that the Dardanian see the fire at sea as an omen.

Dido says she will go as a queenly phantom under the earth and speaks of passing into the dark.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2710-2746 confidence: high

Juno, pitying the long pain and difficult death, sends Iris from heaven to unloose the struggling life; the woman did not die by fate or earned death, but before her day and from sudden madness.

Juno sends Iris to unloose the struggling life from the body; Iris cuts the sacred hair, and the life departs.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2710-2746 confidence: high

“not yet had Proserpine taken her lock from the golden head, nor sentenced her to the Stygian under world.”

Proserpine has not yet taken the lock from the golden head or sent the woman to the Stygian underworld; Iris then cuts hair sacred to Dis.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2710-2746 confidence: medium

Juno pities the long pain and difficult death and sends Iris to release the life because the woman is not dying by fate or deserved death, but before her day and in sudden madness.

The woman is said not to be dying by fate or deserved death; Juno sends Iris to release the life because Proserpine has not yet taken the lock or assigned her to the underworld.
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The Georgics GEORGIC I / GEORGIC II / GEORGIC III / GEORGIC IV; lines 2615-2747 confidence: high

Orpheus comes to Taenarus, Dis's infernal palace, and a dark grove; he enters and faces the Manes and the King of terrors.

Orpheus enters through Taenarus to Dis's infernal palace, faces the Manes and ruler of terrors, and traverses named underworld regions and barriers.
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The Golden Asse THE EIGHTH CHAPTER / THE NINTH CHAPTER / THE TENTH CHAPTER / THE ELEVENTH CHAPTER; lines 1387-1472 confidence: medium

The old man says Zachlas, an Egyptian and principal prophet, was hired to “reduce the soule of this man from hell, and to revive his body for the triall hereof.”

The dead man’s soul is described as being brought back from hell as part of the intended revival.
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The Golden Asse THE EIGHTH CHAPTER / THE NINTH CHAPTER / THE TENTH CHAPTER / THE ELEVENTH CHAPTER; lines 1473-1551 confidence: medium

A prophet uses herbs on the dead mouth and breast, turns East, prays to the Sun, and the corpse revives and speaks of Lethe and Styx.

The revived corpse says it has tasted Lethe's water and been in the deadly den of Styx before being called back.
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The Golden Asse THE FORTY-FIFTH CHAPTER / THE FORTY-SIXTH CHAPTER / THE ELEVENTH BOOKE / THE FORTY-SEVENTH CHAPTER; lines 6603-6634 confidence: medium

The speaker says that when the addressee descends to Hell, he will see the speaker shining in Acheron and reigning in the deep profundity of Stix.

The speaker describes the addressee's future descent to Hell and vision of the speaker shining in Acheron and reigning in the profundity of Stix.
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The Golden Asse THE SECOND CHAPTER / THE THIRD CHAPTER / THE FOURTH CHAPTER / THE FIFTH CHAPTER; lines 668-753 confidence: medium

"I saw at hell gate the Dog Cerberus ready to devour mee"; the narrator also says Meroe may have spared him only to bring him to the gallows.

The narrator imagines the earth opening and sees Cerberus at hell-gate ready to devour him.
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The Golden Asse THE THIRTY-EIGHTH CHAPTER / THE THIRTY-NINTH CHAPTER / THE FORTIETH CHAPTER / THE FORTY-FIRST CHAPTER; lines 5470-5550 confidence: medium

The baker’s daughter comes mourning because her father’s spirit appeared to her at night with a halter around his neck, told the circumstances of his death, and said enchantment had brought him down into hell.

The father’s spirit tells the daughter that he was descended into hell by enchantment.
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The Golden Asse THE TWENTIETH CHAPTER / THE TWENTY-FIRST CHAPTER / THE MARRIAGE OF CUPID AND PSYCHES / THE TWENTY-SECOND CHAPTER; lines 3544-3629 confidence: high

Psyches joyfully gives the water to Venus, but Venus accuses her of witchcraft and sends her with a box to Proserpina in hell to obtain enough beauty for one day.

Psyches is sent to Proserpina in hell, and the tower supplies a detailed route through Tenarus, Charon’s ferry, the river, the three-headed dog, and the return payments and offerings.
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The Golden Asse THE TWENTIETH CHAPTER / THE TWENTY-FIRST CHAPTER / THE MARRIAGE OF CUPID AND PSYCHES / THE TWENTY-SECOND CHAPTER; lines 3630-3713 confidence: high

The tower warns Psyche not to look in the box or be curious about divine beauty; Psyche takes two half-pence, two sops, and goes to Mount Tenarus toward hell.

Psyche goes by Mount Tenarus toward hell with coins and sops, navigates passage, river, dog, and Proserpina's chamber, then returns from hell to the light of the world.
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The Metamorphoses of Ovid, Books I-VII BOOK THE FIFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8327-8418 confidence: medium

Pluto, enraged, urges his steeds and hurls his royal sceptre into the stream; the struck earth opens a way down to Tartarus and receives the descending chariot.

Pluto’s sceptre opens the earth and the chariot descends into a way down to Tartarus.
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The Metamorphoses of Ovid, Books I-VII BOOK THE FIFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8327-8418 confidence: medium

Pluto hurls his royal sceptre into the stream; the earth opens a way down to Tartarus and receives the descending chariot.

Pluto’s sceptre opens a way down to Tartarus, and his chariot descends through the yawning space.
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The Metamorphoses of Ovid, Books I-VII BOOK THE FIFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8420-8517 confidence: medium

Cicero is cited describing the Grove of Enna as lofty, isolated, spring- and lake-filled, with groves and flowers; a deep cavern is where Pluto emerges in a chariot, abducts the maiden, descends into earth, and a lake arises.

Pluto emerges from a deep cavern in a chariot, abducts the maiden, and descends into the earth, after which a lake arises.
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The Metamorphoses of Ovid, Books I-VII BOOK THE FIFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8420-8517 confidence: 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.

Pluto emerges from a deep cavern, abducts Proserpine, descends into the earth, and a lake arises at the place.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE FIFTH. / EXPLANATION. / EXPLANATION.; lines 8229-8324 confidence: medium

Typhoeus emits sand and flame, tries to throw off earth, cities, and mountains; the earth trembles and Pluto fears a chasm may open and let daylight frighten the ghosts.

Pluto fears the earth opening in a wide chasm, allowing day into the underworld and frightening the ghosts.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE FIFTH. / EXPLANATION. / EXPLANATION.; lines 8229-8324 confidence: medium

The earth trembles; Pluto, King of the shades, fears a chasm may open and daylight may frighten trembling ghosts.

Pluto fears the earth may open, daylight enter, and ghosts be frightened, then surveys the foundations of Sicily.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 11208-11323 confidence: medium

Pluto and Proserpine are identified as rulers of the shades, prayed to not to take the old man's life too soon.

A note says Pluto and Proserpine are prayed to not to be too forward in depriving the old man of life.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FIFTH.; lines 7741-7823 confidence: medium

Lycabas grieves Athis, challenges Perseus, is stabbed by Perseus, looks for Athis as he dies, sinks upon him, and carries to the shades the consolation of a united death.

The dead are described as going to the shades, and the musician is mockingly told to sing to the Stygian ghosts.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH.; lines 10816-10900 confidence: medium

Lethe is described as a river of the infernal regions whose waters produce sleep and forgetfulness.

Lethe is described as a river of the infernal regions whose waters produce sleep and forgetfulness.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH.; lines 10816-10900 confidence: high

Lethe was a river of the infernal regions whose waters were said to produce sleep and forgetfulness.

Lethe is described as an infernal river whose waters produce sleep and forgetfulness.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11816-11893 confidence: high

The note says many antiquarians suppose Grecian mythology came from Egyptian mythology, including Elysian and Infernal ideas, and that Cerberus may be based on Egyptian dogs guarding mummy fields or caverns.

The passage discusses Elysian Fields, Infernal Regions, a cave considered an avenue to Pluto's kingdom, and a guardian of its portals.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11816-11893 confidence: high

The explanation says a serpent haunted the cavern of Tænarus in Laconia and ravaged the districts near the promontory.

The cave of Tænarus is described as an avenue to Pluto’s kingdom, and the serpent there is explained as the source of the guardian of its portals, identified with Cerberus.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11973-12064 confidence: medium

Those who should weep are absent; souls of sons, husbands, old, and young wander unlamented; there is not enough room for tombs or trees for fires.

The passage says souls of sons, husbands, old, and young wander unlamented when mourners and proper burial provisions are lacking.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5030-5135 confidence: medium

The note gives traditions of Semele's tragic end, Cadmus having Semele and her son thrown into the sea, Semele's burial, her divine name Thyone, and Bacchus descending to hell to bring her to heaven.

The explanatory note says Bacchus went down to hell, brought Semele from there, and carried her up to heaven, where she is associated with divine status.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6752-6853 confidence: high

A shelving path shaded with dismal yew leads through silence to the infernal abodes; Styx exhales vapors; newly made ghosts descend after funeral rites and do not know the way to the Stygian city or Pluto’s palace.

The passage describes a path to the infernal abodes, Styx, ghostly descent after funeral rites, the Stygian city, Pluto’s palace, gates, judgment, and punishments.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6752-6853 confidence: high

A yew-shaded path leads to the infernal abodes; Styx exhales vapors, new ghosts descend, the underworld city has many passages and gates, and shades move toward judgment, Pluto’s abode, former callings, or punishment.

The passage describes a path to the infernal abodes, Styx, descending ghosts, a many-gated city, judgment, Pluto’s abode, and punishments.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6855-6931 confidence: medium

Juno, daughter of Saturn, leaves her celestial habitation and goes to the underworld because of hatred and anger.

Juno leaves heaven, enters the underworld, encounters Cerberus and the prison of the Sisters, and commissions the Furies after viewing underworld punishments.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6855-6931 confidence: medium

The accursed place contains Tityus, Tantalus, Sisyphus, Ixion, and the granddaughters of Belus undergoing continuing punishments.

The passage lists multiple figures in ongoing punishments within the accursed place.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6855-6931 confidence: high

Juno leaves her celestial habitation, enters the accursed underworld; Cerberus barks with three mouths; the Sisters begotten of Night sit before prison doors and rise when they recognize her.

Juno leaves heaven, enters the accursed underworld, encounters Cerberus and the Furies, and sees punished inhabitants.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6933-7031 confidence: medium

A note states that, according to Homer and Virgil, spirits whose bodies lacked burial rites could not cross the Styx and wandered on its banks for a hundred years.

A note states that spirits lacking burial rites could not pass the Styx and wandered its banks for a hundred years.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6933-7031 confidence: high

The note says Homer and Virgil teach that spirits whose bodies lacked burial rites were not allowed to pass the Styx and wandered on its banks for a hundred years.

A note states that spirits without burial rites cannot pass the Styx and must wander on its banks for a hundred years.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8531-8624 confidence: medium

Pezeron’s explanation links Pluto with the west, Spain, mines, darkness, Tartarus and Lethe as Iberian rivers, and Proserpine carried from Sicily to the Infernal Regions tradition.

The passage links Proserpine’s removal, Pluto’s realm, and the journeys of Theseus and Hercules with Infernal or Stygian regions while also giving geographical explanations in Spain or Epirus.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8531-8624 confidence: medium

Pezeron says Pluto received the west, worked Spanish gold and silver mines, and that the low, dark, subterranean setting generated the fable of Hell; Tartarus and Lethe are identified with Spanish rivers.

Journeys of Theseus and Hercules into Epirus are said to have been described as descents into Stygian abodes, and infernal geography is mapped onto low regions, mines, rivers, and caverns.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8626-8716 confidence: medium

Arethusa rises from the Elean waters, identifies herself and her Sicilian dwelling, asks Ceres to spare the land, and describes passage beneath the earth through low caverns.

Arethusa describes passage beneath the earth through caverns and along the Stygian stream, where she sees Proserpine in the world of darkness.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8626-8716 confidence: high

The explanatory heading summarizes Ceres’s search, Arethusa’s information, Jupiter’s condition for return, Proserpine’s pomegranate seeds, Ascalaphus’s owl transformation, the Sirens’ wings, and the six-month division between earth and the Infernal Regions.

Jupiter allows Proserpine’s return only if she has touched no food in Pluto’s realm; the heading identifies pomegranate seeds as the decisive food.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8626-8716 confidence: medium

Arethusa rises from the waters, asks Ceres to cease her anger toward Sicily, identifies her origin and habitation, and explains that she passes beneath the earth through caverns.

Arethusa says the pervious earth and lowest caverns carried her underground, where she saw Proserpine by the Stygian stream.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8718-8819 confidence: high

Ceres is resolved to fetch away her daughter, but the Fates do not allow it because the damsel has broken her fast.

Proserpine’s return is blocked because she has broken her fast by eating seven pomegranate grains.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8821-8910 confidence: medium

Footnote 69 identifies Phlegethon as a burning river of the Infernal Regions and derives its name from Greek for “to burn.”

The footnote identifies Phlegethon as a burning river of the Infernal Regions.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10710-10786 confidence: high

"during the steep ascent," Aeneas "emerged from the Stygian abodes" and, after sacrifice, approached the shores.

Aeneas is described as emerging from the Stygian abodes during a steep ascent.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10710-10786 confidence: high

While the Sibyl speaks during the steep ascent, Æneas emerges from the Stygian abodes to the Eubœan city; after sacrifice he approaches the shore not yet named after his nurse.

Æneas is explicitly described as emerging from the Stygian abodes during an ascent with the Sibyl.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2843-2927 confidence: medium

Theseus is a prisoner in Epirus; Hercules delivers him, which is presented as the basis of the fable that Hercules went down to Hades or Hell.

The passage says Theseus's rescue from Epirus founded the fable that Hercules went down to Hades or Hell, and Alcestis's rescue founded the fable that he recovered her from the Infernal Regions.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3008-3100 confidence: high

Hercules’ toils conclude with conquest over death, shown by descent into the underworld and dragging Cerberus to light; old myth has him wound Hades, Alcestis shows conflict with Death, and Hera sends madness before his servitude to Omphale and exchange of club and lion skin for distaff and female robe.

Hercules’ greatest toil is descent into the underworld and dragging Cerberus to light as proof of victory over death.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3008-3100 confidence: high

Hercules’ greatest toil is described as conquest over death, represented by descent into the underworld and dragging Cerberus to light; older accounts include conflict with Hades and with Death.

The passage explicitly says Hercules’ toils conclude with conquest over death, represented by descent into the underworld and dragging Cerberus to light.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE ELEVENTH. / EXPLANATION. / EXPLANATION.; lines 6004-6101 confidence: medium

Anostus is a no-return abyss with reddish light, Rivers of Sorrow and Mirth, large trees, and fruits causing either lifelong weeping or forgetting, life-stage reversion, and death.

Anostus is a place no one returns from, with an abyss, two named rivers, trees, and fruits that alter emotion, memory, life stages, and death.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE ELEVENTH. / EXPLANATION. / EXPLANATION.; lines 6004-6101 confidence: medium

The Meropes live in the new world; their country contains Anostus, meaning not to be repassed, a no-return place described as a dreadful abyss with reddish light and two rivers, Sorrow and Mirth, with large trees nearby.

Anostus is a place from which no one returns, containing an abyss, two rivers, and fruit trees whose fruit alters the eater’s life, memory, and death.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION.; lines 10542-10617 confidence: high

Æneas reaches the shores of Cumæ and the cavern of the long-lived Sibyl, asking to pass through Avernus to visit his father's shade.

A living Trojan hero requests access through Avernus, is guided by the Sibyl to Elysium and the underworld, sees his father and ancestors, learns future dangers, and returns.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION.; lines 10542-10617 confidence: high

The Sibyl, inspired by a god, tells the Trojan hero that under her guidance he will visit Elysium, distant realms, and the beloved shade of his parent.

The Sibyl is inspired by a god, foretells that Æneas will attain his request, and guides him through the abodes of death and back.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION.; lines 10542-10617 confidence: high

Æneas reaches Cumæ, the swampy regions and cavern of the long-lived Sibyl, and asks to visit his father’s shade through Avernus.

Æneas asks to visit his father’s shade through Avernus; the Sibyl promises guidance to Elysium and the shade of his parent; Æneas sees Anchises and returns.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12222-12301 confidence: medium

The speaker tells mortals not to fear death, Styx, shades, poetic empty names, or imaginary atonements; bodies may burn or decay, but souls live on in new dwellings.

The speech names Styx, shades, poetic empty names, and atonements of an imaginary world, but urges mortals not to fear them.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE TENTH. / EXPLANATION.; lines 4104-4203 confidence: medium

Eurydice, wife of Orpheus, dies very young, and Orpheus is inconsolable for her loss.

After Eurydice's death, Orpheus travels to a place associated with raising ghosts, which the explanation says gave occasion to the story that he descended to the Infernal Regions.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE ELEVENTH.; lines 5715-5795 confidence: medium

Orpheus's ghost descends under the earth, recognizes former places, seeks and finds Eurydice in the fields of the blessed, walks with her, and safely looks back upon her.

Orpheus's ghost descends under the earth, recognizes former places, finds Eurydice in the blessed fields, and walks with her safely.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE ELEVENTH.; lines 5715-5795 confidence: medium

Orpheus' ghost descends under the earth, recognizes places he had seen before, finds Eurydice in the fields of the blessed, embraces her, walks with her, and safely looks back at her.

Orpheus' ghost descends under the earth, recognizes the places, finds Eurydice in the fields of the blessed, and safely looks back at her.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TENTH.; lines 3955-4038 confidence: high

After mourning Eurydice, Orpheus descends to Styx by the Taenarian gate and goes among ghosts to Persephone and the ruler of the shades, accompanying speech with strings.

Orpheus descends through the Taenarian gate to Styx, goes among ghosts to the underworld rulers, and asks for Eurydice’s return.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TENTH.; lines 3955-4038 confidence: high

After mourning Eurydice, Orpheus dares to descend to Styx through the Taenarian gate and goes among the shades to Persephone and the ruler of the infernal realm.

Orpheus descends to the shades specifically because Eurydice has died and petitions the underworld rulers for her return.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TENTH.; lines 4040-4101 confidence: high

The ferryman drives Orpheus away as he asks to cross again; Orpheus sits seven days on the bank in squalid guise, without the gifts of Ceres, sustained by vexation, sorrow, and tears.

Orpheus asks to cross the stream again, is driven away by the ferryman, and complains of the deities of Erebus.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TENTH.; lines 4040-4101 confidence: high

Orpheus is amazed at the twofold death of his wife.

Orpheus seeks to cross the stream again after his wife's second death, but the ferryman refuses him.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8455-8538 confidence: medium

Ajax claims noble birth as son of Telamon; Telamon took Troy with Hercules and sailed to Colchis; Aeacus, Telamon's father, gives laws to the silent shades where Sisyphus is pressed by a heavy stone.

Ajax refers to Aeacus giving laws to the silent shades and to Sisyphus being pressed downward by a heavy stone.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11508-11560 confidence: medium

Æneas' merit ends divine resentment; Iülus' power is established; Venus asks her father to grant Æneas godhead and cites his earlier passage through the Stygian realms.

Venus cites Æneas' prior view of the unsightly realms and passage over the Stygian streams while requesting his godhead.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5635-5712 confidence: high

Adonis descends to the Infernal Regions; Proserpine falls in love with him and refuses to allow his return despite Jupiter's orders.

Proserpine detains Adonis in the Infernal Regions; Calliope rules that he spend half his time with Venus on earth and half below; the Hours bring him to the upper world.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5635-5712 confidence: medium

Adonis descends to the Infernal Regions; Proserpine loves him and refuses his return; Jupiter refers the dispute to Calliope, who assigns Adonis half his time with Venus on earth and half below.

Adonis is loved and detained by Proserpine in the Infernal Regions, then assigned half his time with Venus on earth and half below.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6689-6760 confidence: medium

The men, cordage, waves, and thunder make noise. The sea billows appear to reach the heavens and sprinkle clouds with foam; it turns yellow with sand, blacker than Stygian waves, and white with foam.

The storm sea is said to be blacker than Stygian waves, and the ship is imagined near the depths of Acheron and infernal waters.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6689-6760 confidence: low

The sea rises toward the heavens, foams, shifts color, and tosses the ship so it seems first high as if on a mountain summit and then sunk among Acheron and infernal waters.

The ship’s downward motion is described with Acheron, Stygian waves, and infernal waters, suggesting underworld imagery within the storm scene.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6842-6918 confidence: medium

Morpheus flies silently through the dark to the Hæmonian city, removes his wings, assumes Ceyx's form, and stands before Halcyone's bed wan, bloodless, unclothed, wet, and tearful.

The apparition appears as Ceyx, tells Halcyone that he has died by shipwreck, asks her not to expect his return, and requests mourning so he is not sent unlamented to Tartarus.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7011-7106 confidence: high

Cenotaphs or honorary tombs were erected for drowned persons whose bodies could not be found; the note explains a belief that souls without funeral honours wandered in agony on the banks of the Styx for one hundred years.

The note says souls without funeral honours wander in agony on the banks of the Styx for one hundred years.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7011-7106 confidence: high

Cenotaphs were erected for drowned persons whose bodies could not be found; a stated reason was the belief that souls without funeral honours wandered in agony on the banks of the Styx for one hundred years.

The passage states that souls without funeral honours were believed to wander in agony on the banks of the Styx for one hundred years.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7011-7106 confidence: medium

The note says those dying on shore could receive funeral rites, while the shipwrecked might be fish food; it also reports the belief that the soul came from aether or fire and that extinction by water was contrary to nature.

The passage says shore death allowed funeral rites, while shipwreck could leave the body as fish food and without a sepulchre.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7108-7175 confidence: high

Explains that the dead, after tasting the waters of Lethe, a river of Hell, lose recollection of their former life.

Lethe is identified as a river of Hell whose waters make the dead forget their former life.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7108-7175 confidence: high

After the dead tasted the waters of Lethe, a river of Hell, they were supposed to forget events of former life.

Lethe is described as a river of Hell whose waters cause the dead to forget their former life.
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The Mysteries of Mithra DOCTRINE OF THE MITHRAIC MYSTERIES 145 / DOCTRINE OF THE MITHRAIC MYSTERIES 147 / DOCTRINE OF THE MITHRAIC MYSTERIES 149 / THE MITHRAIC LITURGY 153; lines 6116-6190 confidence: high

Primitive titles Raven and Lion were supplemented to reach seven; seven initiation degrees correspond to seven planetary spheres traversed by the soul to reach the blessed abode.

The seven initiation degrees are explicitly correlated with the seven planetary spheres traversed by the soul to reach the abode of the blessed.
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The Mysteries of Mithra INDEX / INDEX / INDEX / INDEX; lines 9279-9399 confidence: low

"Heaven"; "Heavens, the"; "Hell" are listed as index topics with page references.

The index lists heaven, the heavens, hell, immortality, life beyond the tomb, and a journey as topics.
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The Mysteries of Mithra INDEX / INDEX / INDEX / INDEX; lines 9402-9529 confidence: medium

The Mithra entry lists typical representations and legends: tauroctonous Mithra, birth from the rock, combat with the bull, his dog, creator status, guidance to heaven, and causing living waters to leap forth.

The index lists Mithra as guide to heaven.
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The Mysteries of Mithra MITHRA1SM AND THE RELIGIONS OF THE EMPIRE 185 / MITHRAISM AND THE RELIGIONS OF THE EMPIRE 189 / IQO THE MYSTERIES OF MITHRA / MITHRAISM AND THE RELIGIONS OF THE EMPIRE IQI; lines 7417-7454 confidence: medium

Both admitted a Heaven of beatified ones in the upper regions and a Hell peopled by demons in the bowels of the earth.

Heaven is placed in the upper regions with beatified ones, and Hell in the bowels of the earth with demons.
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The Mysteries of Mithra NABARZE / VOTIVE INSCRIPTION TO MITHRA NABARZE / DOCTRINE OF THE MITHRAIC MYSTERIES 143 / DOCTRINE OF THE MITHRAIC MYSTERIES 145; lines 5827-5901 confidence: high

Initiates know formulas to appease guardians; the soul traverses zones and gives up qualities to the Moon, Mercury, Venus, Sun, Mars, Jupiter, and Saturn.

The soul traverses celestial zones, sheds attributes at planetary levels, and enters the eighth heaven.
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The Mysteries of Mithra Q6 THE MYSTERIES OF MITHRA / MITHRA AND THE IMPERIAL POWER 97 / M1THRA AND THE IMPERIAL POWER 99 / MITHRA AND THE IMPERIAL POWER IOI; lines 4329-4402 confidence: high

Mystery psychology says souls pre-existed in the empyrean, descended to earth to animate bodies, traversed planetary spheres, and received planetary qualities.

The passage describes souls pre-existing in the empyrean, descending through planetary spheres, and rulers returning after death to the starry heavens.
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The Mysteries of Mithra THE MITHRAIC LITURGY 157 / THE MITHRAIC LITURGY / I6O THE MYSTERIES OF MITHRA / THE MITHRAIC LITURGY; lines 6461-6501 confidence: high

The speaker believes himself beyond the world and says he has crossed death’s boundaries, trodden Proserpine’s threshold, traversed the elements, and returned to earth.

The quoted formula reports crossing the boundaries of death, reaching Proserpine’s threshold, traversing all elements, and returning to earth.
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The Mysteries of Mithra THE MYSTERIES OF MITHRA / NABARZE / VOTIVE INSCRIPTION TO MITHRA NABARZE / DOCTRINE OF THE MITHRAIC MYSTERIES 143; lines 5753-5824 confidence: high

After death, corruption takes the body, the soul leaves its human prison, dark devas and heavenly emissaries dispute for it, and a decree decides whether it may ascend to Paradise.

The passage describes post-mortem judgment, ascent, seven planetary spheres, and a symbolic ladder of gates marking the road to the fixed stars.
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The Mysteries of Mithra THE MYSTERIES OF MITHRA / THE ORIGINS OF MITHRAISM / THE ORIGINS OF MITHRAISM 3 / THE ORIGINS OF MITHRAISM 5; lines 699-770 confidence: high

Mithra, Sraosha, and Rashnu protect the soul of the just from demons that seek to drag it to Hell; under their guardianship it soars to Paradise; the author says this Iranian belief gave birth to the doctrine of redemption by Mithra in the Occident.

The soul of the just is protected from demons by Mithra, Sraosha, and Rashnu and then soars aloft to Paradise.
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buddhist

Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 15014-15123 confidence: medium

“The realm of punishment, the realm of sensual bliss, the realm of form, and the realm of formlessness are the four realms.”

The passage presents a structured set of realms, sub-realms, inhabitants, eligibility rules, and life spans for post-mortem or rebirth destinations.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 15717-15852 confidence: high

A priest wishes for divinely clear vision surpassing human vision, to see beings passing from one existence and arising in another, distinguished by status, appearance, state of existence, and results of deeds.

The divine vision sees beings die and arise in higher or lower states, with wicked beings reaching punishment or hell and righteous beings reaching a heavenly world.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 19830-19959 confidence: medium

The third-path developer never returns; five destinies are listed, including Pure Abodes, Nirvana at different points, attainment with or without instigation, and ascent to the Sublime Gods.

For the third-path practitioner, the passage outlines five destinies, including rebirth in Pure Abodes, different timings of Nirvana, and ascent toward the Sublime Gods.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 11665-11807 confidence: high

Moggallana goes to heaven and questions deities about previous karma, returns and tells humans why they enjoy glory; he also questions those born in hell and reports that evil deeds caused their misery.

Moggallana visits heaven and hell, questions beings about previous karma, returns, and reports the causes of their present conditions to humans.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 13206-13358 confidence: medium

One who does evil with body, voice, and mind arrives after death at a place of punishment, suffering, perdition, and hell.

The discourse says one who does evil with body, voice, and mind arrives after death at a place of punishment, suffering, perdition, and hell.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 13206-13358 confidence: high

Guardians of hell seize the wrongdoer by the arms and show him to Yama, ruler of the dead.

Hell guardians seize the deceased wrongdoer, bring him to Yama, and ask Yama to inflict punishment; Yama interrogates him.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 13486-13705 confidence: medium

The guardians throw him into the chief hell, described as symmetrical, square, four-gated, bounded and roofed with iron, with a glowing iron floor whose light spreads for a hundred leagues and abides continually.

The chief hell is described with a square form, four gates, iron boundaries, an iron roof, and a glowing floor spreading light for a hundred leagues.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) TABLE OF THE EI( / MERITORIOUS CONSCIOUSNESSES. / TY-NINE CONSCIOUSNESSES. / INDETERMINATE CONSCIOUSNESSES.; lines 25300-25391 confidence: medium

Through meritorious consciousnesses of the sensual realm, living beings are born in the world of gods and men; at conception, fruition-consciousnesses arise with karma, karma-reflex, or destiny-reflex from the time of death as object.

The passage connects death-time karmic objects and meritorious or demeritorious consciousnesses with conception or birth in gods’ and humans’ worlds, form and formless realms, or hell.
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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 confidence: low

Index entries mention war in heaven, heaven's glories shown to a sinner, and hell becoming filled with light.

The index lists heaven shown to a sinner and hell becoming filled with light.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3447-3547 confidence: medium

“Embarking in the ship of the Truth, I will carry across with me men and angels.”

The passage uses the image of the Ship of the Truth carrying men and angels across the Ocean of Existence and cutting off the stream of transmigration.
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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 confidence: medium

The Teacher says that men or women who take refuge in the glorious Three Gems will not be born in hell or any place of punishment, but will be reborn in heaven and enter exceeding bliss; he says the men did wrong by leaving that safe refuge.

The Teacher states and quoted verses affirm that those who trust in Buddha, Truth, and Order do not go to hell or a world of pain but enter a heavenly body or are reborn in heaven.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XIII, 49-62. 145 / BOOK XIII, 63-73. 147 / BOOK XIV. / BOOK XIV, I-18. 149; lines 6658-6745 confidence: medium

Living beings under evil actions pass into wretched worlds; others under good actions go forward in heaven.

The passage maps evil actions to wretched worlds and good actions to heaven, then describes hell and animal destinies.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XIII, 63-73. 147 / BOOK XIV. / BOOK XIV, I-18. 149 / BOOK XIV, 19-36. I5I; lines 6748-6835 confidence: high

Envious beings are reborn in a lightless world of the Pitrs; with needle-eye mouths and mountain-sized bellies they suffer hunger and thirst.

The passage lists multiple destinations or conditions of rebirth tied to fruits of deeds: a lightless Pitr world, a hell-like womb and human suffering, heaven, earthly empire, and subterranean Naga existence.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BUDDHA AMITAYUS. / Part I. / Part II. / Part III.; lines 18361-18493 confidence: high

Buddha addresses Ananda and Vaideht and explains that beings in the highest form of the highest grade wish to be born in the country and possess the threefold thought: True Thought, Deep Believing Thought, and desire for Pure Land birth through matured merit.

The passage states that beings with specified thoughts, virtues, scriptural practices, remembrance, and doctrinal understanding are destined to be born in the Pure Land or Country of Highest Happiness.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BUDDHA AMITAYUS. / Part I. / Part II. / Part III.; lines 18361-18493 confidence: high

For the highest-form practitioner, Amitayus appears with Bodhisattvas, created Buddhas, Bhikshus, Sravakas, gods, retinue, and jewel palaces; a diamond seat is offered, rays shine on the dying body, hands welcome him, and he is born instantly in the Pure Land, where he sees perfected forms, rays, jewel-forests, hears the Law, serves Buddhas in the ten quarters, receives prophecies, and obtains Dharani formulas.

Amitayus appears at the death or rebirth threshold with Bodhisattvas, created Buddhas, retinues, gods, jewel palaces, seats, light, praise, and welcoming gestures.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BUDDHA AMITAYUS. / Part I. / Part II. / Part III.; lines 18495-18633 confidence: high

At the devotee’s death, Amitayus with Aval., Mahas., and dependents offers a golden lotus and creates five hundred Buddhas who meet and praise him.

Multiple classes of beings are met at death by Amitayus, attendants, created Buddhas, a heavenly voice, or a learned teacher and are then born in the Country or World of Highest Happiness.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BUDDHA AMITAYUS. / Part I. / Part II. / Part III.; lines 18495-18633 confidence: high

Lowest form of the highest grade: believes in cause and effect, does not slander Mahayana, cherishes highest Bodhi, and seeks birth in the Country of Highest Happiness.

The passage distinguishes grades and forms of beings according to belief, Bodhi aspiration, precepts, avoidance of sins, filial conduct, compassion, and deathbed hearing, with differing post-birth attainments.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BUDDHA AMITAYUS. / Part I. / Part II. / Part III.; lines 18635-18742 confidence: high

A person who commits many evil deeds but does not speak evil of the Mahavaipulya Sutras may meet a learned teacher at death; the teacher recites and praises titles of the twelve divisions of Mahayana scriptures, and hearing them frees the person from sins involving births and deaths during a thousand kalpas.

Dying sinful persons hear scripture or teachings, invoke or hear about Amitayus, are freed from long karmic consequences, depart life, and are born in a lotus or jewel-lake setting.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BUDDHA AMITAYUS. / Part I. / Part II. / Part III.; lines 18635-18742 confidence: medium

A person who commits many evil deeds but does not speak evil of the Mahavaipulya Sutras may meet a learned teacher at death; the teacher recites and praises titles of the twelve divisions of Mahayana scriptures, and hearing them frees the person from sins involving births and deaths during a thousand kalpas.

A good and learned teacher appears at the time of death, gives salvific instruction, and heavenly created figures then arrive to meet, receive, or guide the person.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BUDDHA AMITAYUS. / Part I. / Part II. / Part III.; lines 18745-18789 confidence: high

The merit of uttering Buddha's name expiates sins through eighty million kalpas with each repetition; while dying he sees a golden lotus-flower like the disk of the sun.

The dying man sees a golden lotus, is born in the World of Highest Happiness, and the lotus unfolds after a long interval before further teaching occurs.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) CONTENTS: TO PART. II. / INTRODUCTION. / THE LARGER SUKHAVATI-VYUHA. / INTRODUCTION. 1X; lines 9190-9280 confidence: medium

Dharmakara becomes a Bodhisattva and then a Buddha; Sakyamuni tells Ananda this as a vision of ten kalpas ago and identifies the former mendicant as Amitabha reigning in Sukhavati.

Sukhavati is described as the Land of Bliss where Amitabha reigns and where blessed spirits occupy differing conditions according to faith or doubt.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INDEX OF / SUBJECTS. / SUKHAVATI-VYUHA. / ADORATION TO THE OMNISCIENT !; lines 14596-14734 confidence: medium

The text says the birds should not be thought of as beings entered into animal nature; hells, animal descent, and Yama's realm are unknown there, and Amitayus made the birds to utter the Law.

The passage says that the very names of hells, animal bodies, and the realm of Yama are unknown in that Buddha country.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INDEX OF / SUBJECTS. / SUKHAVATI-VYUHA. / ADORATION TO THE OMNISCIENT !; lines 14736-14848 confidence: high

At death Amitayus “will stand before them,” they “depart this life with tranquil minds,” and after death “will be born in the world Sukhavati.”

The passage says the practitioner departs this life tranquilly and after death is born in Sukhavati, the Buddha country of Amitayus.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INDEX OF / SUBJECTS. / SUKHAVATI-VYUHA. / ADORATION TO THE OMNISCIENT !; lines 14851-14980 confidence: medium

Those who make mental prayer for the Buddha country of blessed Amitayus are said to have been, be, or will be born there and not to return; faithful sons and daughters are instructed to make such prayer.

Mental prayer for Amitayus's Buddha country is linked with being born there and not returning again.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INDEX OF / SUBJECTS. / SUKHAVATI-VYUHA. / ADORATION TO THE OMNISCIENT !; lines 14983-15211 confidence: low

"Buddha countries, 91 seqq."; "Animal bodies, descent into, 96 seq."; "Hells, 97."; "Saha, the world S., 102."

The index groups or lists Buddha countries, the Saha world, descent into animal bodies, and hells.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 10459-10612 confidence: medium

Dharmakara vows that if his Buddha country contains hell, brute-creation, departed spirits, or Asuras, he may not obtain highest perfect knowledge.

The Buddha country is vowed to exclude hell, brute-creation, departed spirits, and Asuras, and beings born there are vowed not to fall into those states.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 10614-10756 confidence: medium

The vow states that beings in other worlds who direct thought to highest perfect knowledge, hear the speaker's name, and meditate on him with serene thoughts should see him at death standing before them, surrounded by Bhikshus, so that their thoughts are not troubled.

The passage links the moment of death, the speaker's arrival with Bhikshus before devotees, untroubled thought, and birth in the speaker's Buddha country for beings who hear the name and direct thought there.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 10893-11034 confidence: medium

Bodhisattvas should not have to dye, sew, dry, or wash cloaks, but should be covered as quickly as thought by newly produced excellent cloaks granted by the Tathagata.

The vows describe beings born in the speaker's Buddha country receiving happiness, desired teachings, spontaneous cloaks, and ornaments from jewel-trees, while the verses contrast the desired endowed country with going to hell in pain.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 11551-11687 confidence: medium

Hearing these sounds brings delight and pleasure associated with retirement, passionlessness, quiet, cessation, merit, and perfect knowledge. Sukhavati has no sounds of sin, obstacle, misfortune, distress, destruction, or pain.

The passage describes beings born in Sukhavati as enjoying divine-like qualities, pleasures, absence of painful sounds, and non-gross food.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 11821-11962 confidence: high

Beings who repeatedly think reverently of Amitabha, grow good works, turn thought toward Bodhi, and pray for birth in that world see Amitabha at death surrounded by Bhikshus; after dying they are born in Sukhavati. The passage instructs those wishing to see Amitabha visibly to direct thought, desire, and good works toward that Buddha country.

Amitabha appears when death approaches, the devotee sees him, dies, and is born in Sukhavati; a similar sequence is given for those seeing a thought-created likeness.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 11964-12108 confidence: medium

Amitayu preaches that his former prayer was for beings who heard his name to go to his country; he says the prayer is fulfilled and beings come from many worlds into his presence and never return, not even for one birth.

Amitayu says his former prayer was that beings hearing his name should go to his country; he says beings from many worlds have come and never return, and later Bodhisattvas born there are bound to one birth.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 12110-12218 confidence: medium

Ananda asks the names of the two noble-minded Bodhisattvas; the Bhagavat names Avalokitesvara and Mahdsthamaprapta and says they were born there after leaving this Buddha country.

The named Bodhisattvas are said to have been born in that Buddha country after leaving this Buddha country; the note reports translations specifying miraculous birth there after death or after life was exhausted in the Saha world.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 12453-12601 confidence: medium

The Bhagavat asks Agita whether he sees the perfection of ornaments and qualities in the Buddha country, including sky parks, gardens, rivers, lotus lakes, flowers, precious columns, and birds created by the Tathagata; Agita says he sees.

Sukhavati is presented as a richly described Buddha country where beings are born, dwell, and gain conditions shaped by faith or doubt.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 12604-12716 confidence: medium

Agita asks the Bhagavat whether Bodhisattvas who have gone away from this Buddha country or from the side of other Buddhas will be born in Sukhavati.

The Bhagavat enumerates vast numbers of Bodhisattvas from this and many other Buddha countries who will be born in Sukhavati, with one passage including westward orientation.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 12718-12859 confidence: high

A teacher desiring to conduct innumerable beings quickly to non-return from highest perfect knowledge, to see Amitabha's Buddha country, and to acquire its qualities is to be called Master.

The passage directs merit toward birth in Sukhavati to see Amitabha and says those born there will later be born in other worlds as Tathagatas called Manjusvara.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION. 1X / THE SMALLER SUKHAVATI-VYUOHA. / INTRODUCTION. XV / INTRODUCTION. XVI; lines 9536-9653 confidence: high

Good and bad actions cause and maintain wanderings through the six ways or states of life.

The passage explicitly links actions to wanderings through six states of life and later says men wander between birth and death.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) MEDITATION / BUDDHA AMITAYUS. / Part I. / Part II.; lines 17649-17781 confidence: high

Buddha tells Ananda to remember and repeat the teaching for future people seeking deliverance; meditation on the land expiates sins from births and deaths during eighty million kalpas and leads after abandoning the body to birth in the pure land; this is called right meditation.

Buddha states that meditation on the land expiates sins and that, after abandoning the present body, the practitioner will be born in the pure land.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) MEDITATION / BUDDHA AMITAYUS. / Part I. / Part II.; lines 17784-17910 confidence: medium

Jewel-trees have joined rows and leaves, many-coloured leaves, gold-coloured flowers like moving fire-wheels, jewel fruits, and rays that become jewelled canopies showing Buddha works and Buddha countries; the meditator is told to perceive tree parts clearly.

The passage gives ordered meditations on Sukhavati’s trees, waters, and general features, and states that one who experiences the perception will be born in that land after death.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) MEDITATION / BUDDHA AMITAYUS. / Part I. / Part II.; lines 17912-18048 confidence: medium

Buddha tells Ananda that the excellent flowers were created by Dharmakara’s prayer; the meditator must perceive each detail clearly, like a face in a mirror, and success expiates sins for fifty thousand kalpas and assures birth in the World of Highest Happiness.

Correct perception is said to expiate sins connected with births and deaths and to assure birth in the World of Highest Happiness; the passage also describes features of that realm.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) MEDITATION / BUDDHA AMITAYUS. / Part I. / Part II.; lines 18051-18194 confidence: high

The meditation leads to seeing all Buddhas of the ten quarters, called the Samadhi of remembrance of the Buddhas; Buddha's mind is identified as great compassion, and practitioners are said to be born after death in the presence of the Buddhas.

Those who practise the meditation are said to be born, when they die, in the presence of the Buddhas in another life.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) MEDITATION / BUDDHA AMITAYUS. / Part I. / Part II.; lines 18196-18329 confidence: medium

The practitioner should imagine being born in the western World of Highest Happiness, seated cross-legged on a lotus-flower that closes around them and then unfolds.

The practitioner is instructed to imagine being born in the western World of Highest Happiness, and later to meditate for birth in the western land.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) Part I. / Part II. / Part III. / Part IV.; lines 18792-18889 confidence: medium

Vaidehi becomes wholly and fully enlightened and attains a spirit of resignation; her attendants aspire to highest perfect knowledge and seek birth in that Buddha country.

The attendants seek birth in the Buddha country, and Buddha predicts that they will be born there and obtain a Samadhi connected with many Buddhas.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) SUKHAVATI-VYUHA. / ADORATION TO THE OMNISCIENT ! / THE SMALLER SUKHAVATI-VYOHA. / INDEX OF SANSKRIT WORDS,; lines 15271-15401 confidence: low

The index glosses apaya as four apayas including hell, asuraloka as realm of evil spirits, and Asurinda as lord of the Asuras.

The index groups or separately glosses hell, realm of evil spirits, animal birth, realm of the departed, and realm of Yama.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) THE LAND OF BLISS. 73 / BY THE REV. BUNYIU NANJIO, M.A., / THE LAND OF BLISS. 75 / INDEX OF WORDS.; lines 13020-13211 confidence: low

Entries include Akanishtha, Akanishtha-bhavana as the abode of the Akanishthas, akusala as sin, terms for untimely birth and not born, and Agita as a Bodhisattva.

The index lists the abode of the Akanishthas and Aviki/Avici hell, along with terms tied to birth and non-return.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) THE SMALLER SUKHAVATI-VYUOHA. / INTRODUCTION. XV / INTRODUCTION. XVI / THE AMITAYUR-DHYANA-SUTRA.; lines 9692-9815 confidence: medium

Amitabha and his paradise Sukhavati are described as popular in China and Japan, and the related sutras are said to make salvation easy.

The passage links Amitabha with the paradise Sukhavati and states that salvation was made easy by the Smaller Sukhavati-vyuha and Amitayur-dhyana-sutra.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) THE SMALLER SUKHAVATI-VYUOHA. / INTRODUCTION. XV / INTRODUCTION. XVI / THE AMITAYUR-DHYANA-SUTRA.; lines 9692-9815 confidence: medium

The author proposes that Sukhavati, the Land of Bliss, was borrowed from Brahmanic/Puranic material: Varuna's western city is called Mukhya, Sukha, or Nimlocani; he adds a caution about dating the extant Puranas.

The author compares Sukhavati, the Land of Bliss, with the Puranic western city of Varuna called Sukha or Nimlocani.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) THE SOTRA OF THE MEDITATION ON AMITAYUS. / MEDITATION / BUDDHA AMITAYUS. / Part I.; lines 17451-17584 confidence: high

Vaidehi asks to be taught about places without sorrow where she may be born anew, rejects the impure world, confesses sins, and asks how to meditate on a pure world.

Vaidehi asks about places without sorrow where she should be born anew, chooses Sukhavati, and receives instruction on actions for birth there.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) THE SOTRA OF THE MEDITATION ON AMITAYUS. / MEDITATION / BUDDHA AMITAYUS. / Part I.; lines 17587-17646 confidence: low

Buddha teaches Vaidehi and future beings so that they may meditate on the World of Highest Happiness, Sukhavati, in the western quarter.

The World of Highest Happiness is located in the western quarter, associated with Buddha Amitayus, and presented as a land to be seen through Buddha’s power and meditation.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) TRANSLATED BY J. TAKAKUSU / CONTENTS: TO PART. II. / INTRODUCTION. / THE LARGER SUKHAVATI-VYUHA.; lines 9015-9147 confidence: medium

Vaidehi sees her son Agatasatru’s wicked actions, grows weary of Saha, and Sakyamuni teaches her “how to be born in the Pure Land Sukhavati.”

The passage states that Sakyamuni teaches Vaidehi how to be born in Sukhavati and gives ethical and devotional methods connected with that birth.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) TRANSLATED BY J. TAKAKUSU / CONTENTS: TO PART. II. / INTRODUCTION. / THE LARGER SUKHAVATI-VYUHA.; lines 9150-9187 confidence: high

The Smaller Sukhavati-vyuha lays stress on people being saved or born in the Land of Bliss if they remember and repeat the name of Buddha Amitabha for a number of nights before death.

The passage describes people being saved or born in the Land of Bliss and refers to the Paradise of Amitabha in relation to death.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-PARINIBBANA-SUTTA. / Chapter IV. / MAHA-PARINIBBANA-SUTTA. / Chapter V.; lines 5779-5923 confidence: high

Those who die while journeying on such pilgrimage with believing heart will be reborn after death, when the body dissolves, in happy heavenly realms.

The passage states that those who die with believing heart while journeying on pilgrimage will be reborn after death in happy heavenly realms.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-PARINIBBANA-SUTTA. / MA HA-PARIN IBBAN A-SUTTA. / Chapter II. / II. MAHA-PARINIBBANA-SUTTA. 2 5; lines 3002-3076 confidence: high

Ananda pays reverence to the Blessed One, sits beside him, and asks where named people who died at N&dika have been reborn and what their destiny is.

The passage is organized around a question about where the dead have been reborn and gives a list of destinies, including highest heavens, return to this world, freedom from suffering rebirth, and final salvation.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) OX KNOWLEDGE OF THE VEDAS. / ON KNOWLEDGE OF THE VEDAS. / ON KNOWLEDGE OF THE VEDAS. / ON KNOWLEDGE OF THE VEDAS.; lines 9722-9901 confidence: medium

Gotama describes the overflowing river Aciravati and a man who wants to cross but lies down on the near bank to sleep; Vāseṭṭha agrees the man would not reach the far bank.

The passage pairs a man unable to cross a river because he lies down on the near bank with Brahmans who think they are crossing toward a happier state but are hindered and sinking.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) TO THE / IF HE SHOULD DESIRE . / AKANKHEYYA-SUTTA. / AKANKHEYYA SUTTA.; lines 10976-11119 confidence: medium

The Bhikkhu may desire to see with pure heavenly vision beings passing from one existence to another, base or noble, happy or miserable, according to inherited karma; bad conduct and false doctrine are linked with unhappy rebirth, while good conduct and right doctrine are linked with rebirth in heaven.

The passage presents unhappy states of suffering or woe and happy rebirth in heaven as postmortem destinations associated with conduct, doctrine, and inherited karma.
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Dhammapada, a Collection of Verses Chapter II. On Earnestness / Chapter III. Thought / Chapter IV. Flowers / Chapter V. The Fool; lines 340-481 confidence: medium

Few reach the other shore; those who follow the preached law pass across the dominion of death. The wise should leave the dark state, go from home to homelessness, abandon pleasures and ownership, purge mental troubles, and rejoice in freedom from attachment.

The passage says few arrive at the other shore and that followers of the law pass across the dominion of death.
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Dhammapada, a Collection of Verses Chapter IV. Flowers / Chapter V. The Fool / Chapter VIII. The Thousands / Chapter IX. Evil; lines 552-603 confidence: medium

Some people are born again; evil-doers go to hell, righteous people go to heaven, and those free from worldly desires attain Nirvana.

The passage states that some are born again, evil-doers go to hell, righteous people go to heaven, and those free from worldly desires attain Nirvana.
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Dhammapada, a Collection of Verses Chapter XII. Self / Chapter XIII. The World / Chapter XV. Happiness / Chapter XVI. Pleasure; lines 893-933 confidence: medium

Kinsmen, friends, and lovers salute a man returning safely from afar; likewise, good works receive the one who has done good and gone from this world to the other, as kinsmen receive a returning friend.

A person who has done good and gone from this world to the other is received by his good works, explicitly compared to kinsmen receiving a returning friend.
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Dhammapada, a Collection of Verses Chapter XV. Happiness / Chapter XVI. Pleasure / Chapter XVII. Anger / Chapter XVIII. Impurity; lines 983-1061 confidence: medium

The addressed person is near death, at the door of departure, without provisions; he is told to make himself an island, work hard, be wise, and become free from impurities and guilt, leading to heavenly entry or non-return to birth and decay.

The person is near death, stands at a door of departure, lacks provisions, and is described in relation to a road and possible heavenly destination.
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Dhammapada, a Collection of Verses Chapter XXI. Miscellaneous / Chapter XXII. The Downward Course / Chapter XXIII. The Elephant / Chapter XXIV. Thirst; lines 1630-1697 confidence: medium

The true Brahmana calls nothing his own, is poor and free from worldly love, is called noble, hero, great sage, conqueror, accomplished, and awakened, and knows former abodes, sees heaven and hell, reaches the end of births, and is perfect in knowledge.

The Brahmana is said to see heaven and hell and to know former abodes.
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Dhammapada, a Collection of Verses Dhammapada, a Collection of Verses / THE DHAMMAPADA / DHAMMAPADA / Chapter I. The Twin-Verses; lines 113-192 confidence: medium

The evil-doer mourns and suffers in this world and the next, seeing or thinking of his evil work and going on the evil path; the virtuous man delights and is happy in both worlds, seeing or thinking of his good or pure work and going on the good path.

The evil-doer and virtuous man experience different outcomes in this world and the next, and the passage names an evil path and a good path.
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Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Chapter II. On Earnestness / Chapter III. Thought / Chapter IV. Flowers / Chapter V. The Fool; lines 346-487 confidence: medium

Few among men arrive at the other shore, while others run along the shore; those who follow the well-preached law pass across the dominion of death, however difficult to overcome.

Followers of the law are said to arrive at the other shore and pass across the dominion of death, however difficult to overcome.
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Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Chapter XII. Self / Chapter XIII. The World / Chapter XV. Happiness / Chapter XVI. Pleasure; lines 899-939 confidence: medium

Good works receive the doer of good who has gone from this world to the other, as kinsmen receive a friend on his return.

The doer of good is said to have gone from this world to the other, where his good works receive him.
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Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Chapter XIX. The Just / Chapter XX. The Way / Chapter XXI. Miscellaneous / Chapter XXII. The Downward Course; lines 1248-1303 confidence: medium

False speech and denial of a deed are said to lead to hell; after death both offenders are equal as evil-doers in the next world.

Multiple verses link falsehood, evil deeds, adultery, bad asceticism, or missed right timing with hell, the next world, or the evil path.
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Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Chapter XV. Happiness / Chapter XVI. Pleasure / Chapter XVII. Anger / Chapter XVIII. Impurity; lines 989-1067 confidence: high

The addressee is like a sear leaf; messengers of death/Yama have come near; he stands at the door of departure without provision for the journey.

The addressee is near Death/Yama, at a door of departure, on a road, and without provisions for a journey; the passage also mentions the heavenly world of the elect.
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Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Chapter XXI. Miscellaneous / Chapter XXII. The Downward Course / Chapter XXIII. The Elephant / Chapter XXIV. Thirst; lines 1636-1703 confidence: medium

The Brahmana has understood truth, reached the depth of the Immortal, is above good and evil, and is bright like the moon, pure, serene, and undisturbed.

The Brahmana understands truth, knows former abodes, sees heaven and hell, and is perfect in knowledge.
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The Giant Crab, and Other Tales from Old India THE CUNNING CRANE AND THE CRAB / UNION IS STRENGTH / SILENCE IS GOLDEN / THE GREAT YELLOW KING AND HIS PORTER; lines 1882-1929 confidence: medium

The porter says the king gave him cuffs and fears "the porter who sits by the gates of Death" may refuse him, so he will "come back to us."

The porter speaks of a porter seated by the gates of Death who might refuse entry to the dead king.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I INDEX OF PROPER NAMES 323 / ERRATA. / APANNAKA-JATAKA. / L -. C J. 1; lines 1360-1471 confidence: medium

The Buddha states that no being equals or surpasses a Buddha between hell, highest heaven, and infinite worlds; he identifies the Three Refuges/Three Gems with Buddha, Truth, and Brotherhood and teaches that their refuge prevents rebirth in suffering states and leads to the Realm of Devas.

The Buddha says those taking refuge in the Three Gems are not reborn into hell or suffering states but pass to the Realm of Devas; the cited verses also mention Deva-form after death.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III J. III. 17 / SULASA-JATAKA. / CETIYA-JATAKA. / INDRIYA-JATAKA.; lines 16379-16494 confidence: medium

Other thanksgiving stanzas praise giving to righteous men, crossing Yama's flood, a dwelling in the sky, charity like war, gifts like seed in fertile soil, non-harm, graded duties, heaven, the Purest State, the Law, and Rest.

The thanksgiving stanzas connect giving to righteous men with crossing Yama's flood, gaining a sky dwelling, heaven, the Purest State, Rest, and nirvana.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III J. III. 20 / LOMASAKASSAPA-JATAKA. / SAML'GC.V-JATAKA. / INDEX.; lines 19159-19489 confidence: low

The index includes cosmological entries for Roruva hell, Ussada hell, Subhakinna heaven, and Vehapphala heaven.

The index lists named hells and heavens, including Roruva hell, Ussada hell, Subhakinna heaven, and Vehapphala heaven.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 9057-9161 confidence: medium

Punnaka tells Vidhura to grasp the noble steed's tail for a long journey and a last sight of the living world; Vidhura says he fears nothing because he has done no evil.

Punnaka says Vidhura is about to cross, has a long journey ahead, and is seeing the world of the living for the last time.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 3 / SAMA-JATAKA. / J. VI. 4 / NIMI-JATAKA.; lines 3366-3459 confidence: medium

King Nimi establishes five almshalls, distributes large daily gifts, keeps the Five Precepts, observes the sabbath on moon-days, encourages almsgiving and good works, points out the road to heaven, warns of death, and preaches the Law.

Nimi points out the road to heaven, people follow his admonitions through giving and good works, and they are born in the world of gods; hell is described as nearly empty.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 3 / SAMA-JATAKA. / J. VI. 4 / NIMI-JATAKA.; lines 3461-3568 confidence: medium

Sakka answers Nimi by describing the fruit of holy life: different degrees lead to Khattiya birth, godhood, and perfect purity, and such states are not easily won by charity.

The teaching contrasts results of holy life and charity, and references the Peta world, Brahma's heaven, and hell as destinations tied to conduct.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 3 / SAMA-JATAKA. / J. VI. 4 / NIMI-JATAKA.; lines 3570-3684 confidence: high

Matali asks whether to take Nimi to where the wicked or the good dwell; Nimi wishes to see both and chooses to see hell first.

Matali, as divine charioteer, asks which realm Nimi wants to see first, and Nimi chooses to visit hell before seeing the place of the righteous.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 3 / SAMA-JATAKA. / J. VI. 4 / NIMI-JATAKA.; lines 3570-3684 confidence: high

“Matali showed the king Vetarani, / A river stinking, full of corrosive brine, / Hot, covered all with burning flames of fire.”

Vetarani is shown as a river of hell that is stinking, corrosive, hot, and covered with flames, containing punished mortals.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 3 / SAMA-JATAKA. / J. VI. 4 / NIMI-JATAKA.; lines 3686-3842 confidence: high

The observer asks about black dogs, vultures, crows, and ravens preying on people; Matali says they were churls and misers, foul of tongue to brahmins and ascetics, who did hurt.

A royal observer repeatedly looks on distinct punitive scenes, asks Matali what sins caused them, and receives explanations from the charioteer-guide.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 3 / SAMA-JATAKA. / J. VI. 4 / NIMI-JATAKA.; lines 3844-3971 confidence: high

Matali says those who slew a mother or father drink a draught of blood.

A charioteer-guide conducts the king through multiple hells, explains the sins connected with each, and then turns toward heaven.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 3 / SAMA-JATAKA. / J. VI. 4 / NIMI-JATAKA.; lines 3973-4123 confidence: high

“Matali drove the chariot onwards and showed him the seven golden mansions of the god Sonadinna.”

A charioteer-guide takes the king from one heavenly mansion to another, and each station is linked to the occupants' former deeds.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 3 / SAMA-JATAKA. / J. VI. 4 / NIMI-JATAKA.; lines 4125-4266 confidence: high

Matali drives on and shows another crystal mansion grown about with fruit, flowers, and clumps of trees; the king asks what deeds caused its resident's good fortune.

The king is guided by Matali through heavenly mansions in the air, learns who dwells there and why, and is told he has seen places of the good and wicked.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 4 / NIMI-JATAKA. / J. VI. 5 / THE KHANDAHALA-JATAKA.; lines 4494-4590 confidence: high

The king sees the heaven of the Thirty-three gods, described with jeweled walls, golden streets, palaces, forests, lakes, and heavenly beings, and longs to enter it.

The king sees the heaven of the Thirty-three gods, longs to enter it, and asks for the road by which travelers rise to heaven through merit.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 4 / NIMI-JATAKA. / J. VI. 5 / THE KHANDAHALA-JATAKA.; lines 4494-4590 confidence: high

The king asks Khandahala to tell him the road by which travelers rise through merit to heaven; the narrator says such a question should be asked of a Buddha, disciple, or Bodhisatta, and Khandahala thinks this is the time to kill Candakumara.

Khandahala answers the king's request for the heavenly road by prescribing gifts and the killing of undeserving victims, which the narrator identifies as a road to hell.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 4 / NIMI-JATAKA. / J. VI. 5 / THE KHANDAHALA-JATAKA.; lines 4709-4824 confidence: high

Khandahala protests the stopped rite, says such offerings go by a certain road to heaven, and the king orders his sons recaptured.

Khandahala says such offerings lead to heaven, while Candakumara counters that offerers of such victims go to hell and approvers perish.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 7 / VIII. / J. VI. / MAHANARADAKASSAPA-JATAKA.; lines 7316-7400 confidence: medium

Bijaka remembers being virtuous Bhavasetthi of Saketa, devoted to alms and honoured by Brahmins and rich men, but then born to misery; he still gives, fasts, avoids harm and theft, yet says good deeds produce no fruit and he sees no door to heaven.

Bijaka says he sees no door by which he may go to heaven, and King Angati answers that there is no door to heaven.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 7 / VIII. / J. VI. / MAHANARADAKASSAPA-JATAKA.; lines 7557-7603 confidence: medium

Ruja says she was born in Nandana wood as a nymph in the heaven of the Thirty-three, adorned, skilled in dance and song, and attending Sakka's court.

The passage locates the speaker in Nandana and the heaven of the Thirty-three, describes future births among gods or men, and gives a heavenly-to-mortal time ratio.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 7 / VIII. / J. VI. / MAHANARADAKASSAPA-JATAKA.; lines 7697-7812 confidence: high

The king is left without an answer; the multitude rejoices; the city hears the teaching through the Great Being's power; the Great Being resolves to frighten the king with hell and then comfort him with a heaven of the gods.

The speaker announces an account of different hells and describes several distinct postmortem settings and torments.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 7 / VIII. / J. VI. / MAHANARADAKASSAPA-JATAKA.; lines 7814-7901 confidence: high

"climbs the infernal silk-cotton tree all covered with blood," with body "gashed and flayed" and "expiating his former crimes".

The passage gives a sequential description of hell sites: an infernal tree, sword- and iron-leaf forests, and the river Vetarani with boiling water and cutting objects.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 9 / J. VI. 12 / J. VI. 13 / J. VI. 10; lines 13906-13992 confidence: low

"now Nanda and I will go before Yama."

Mahosadha says that Nanda and he will go before Yama in connection with Nanda's death.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI SAMA-JATAKA. / J. VI. 4 / NIMI-JATAKA. / J. VI. 5; lines 4268-4394 confidence: high

Nimi journeys in a celestial car drawn by a thousand steeds; Matali shows and names seven hills around Sineru in Sidantara ocean.

A human king is guided by a celestial charioteer through named heavenly places, including Sineru's surrounding hills, the Heaven of the Thirty-three, Cittakuta, and Sudhamma Hall.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI VESSANTARA-JATAKA. / J. VI. 17 / J. VI. 18 / INDEX.; lines 19056-19557 confidence: low

"Heaven 18, 62 ff., 66, 113, 120, 125, 136, 155"; "Hells 1, 3, 6, 57 ff., 120, 123 ff., 178, 222, 224"; "Gutha hell 6"

The index lists Heaven, Hells, and Gutha hell.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI W. H. D. ROUSE. / ERRATA. / VOL. IV. / CONTENTS.; lines 229-348 confidence: high

Nimi-Jataka contents summary: a king becomes an ascetic after his first grey hair; Sakka teaches that holy life is better than almsgiving; Sakka's charioteer takes him through heavens and hells to Sakka.

Sakka's charioteer takes the king all around the heavens and hells and finally brings him to Sakka.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXXI / THE ENSHRINING OF THE RELICS / CHAPTER XXXII / THE ENTRANCE INTO THE TUSITA-HEAVEN; lines 15201-15319 confidence: high

The bhikkhus begin chanting; devatas bring six cars with six gods, and the gods invite the king to enter their delightful celestial world.

Gods arrive in cars and invite the dying king into a celestial world.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXXI / THE ENSHRINING OF THE RELICS / CHAPTER XXXII / THE ENTRANCE INTO THE TUSITA-HEAVEN; lines 15201-15319 confidence: high

The thera says Tusita-city is the fairest celestial world and that the compassionate Bodhisatta Metteyya dwells there awaiting Buddhahood.

The king dies, is seen reborn in celestial form in a Tusita car, and enters Tusita-heaven after homage.
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The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) BOOK III. / Book III. Chapter 5. / Book III. Chapter 6. / Book III. Chapter 7.; lines 8657-8877 confidence: medium

Nagasena says a man reborn in the Brahma world and a man reborn in Kashmir would arrive together; he compares this to the king thinking of Kalasi and Kashmir in the same time.

Nagasena says rebirth in the Brahma world and in Kashmir would occur together, despite different distances, and compares this to simultaneous thought and shadows.
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The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) Book III. Chapter 5. / Book III. Chapter 6. / Book III. Chapter 7. / BOOK IV.; lines 10282-10437 confidence: medium

The king denies that the Blessed One did wrong by turning Devadatta from much sorrow to less sorrow and is told to accept this as the reason for admitting Devadatta to the Order.

Devadatta's suffering is said to be reduced by the Blessed One's action; at death he takes refuge, then undergoes purgatory before future release and Pacceka-Buddhahood.
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The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) BOOK IV. / Book IV. Chapter 2. / Book IV. Chapter 3. / Book IV. Chapter 4.; lines 14981-15120 confidence: medium

The king asks whether good and evil have the same consequence; Nagasena answers that good works lead to a happy result and Sagga, and evil works to an unhappy result and Niraya. Notes gloss Sagga as temporary heaven and Niraya as temporary hell or purgatory.

Good works are said to lead to Sagga and evil works to Niraya, establishing paired post-mortem destinations by moral result.
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The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) THE QUESTIONS / KING MILINDA. / BOOK I. / I, 13. THE HERETICS OF OLD. Q; lines 3574-3710 confidence: medium

Milinda asks Kassapa who rules the world; Kassapa says the Earth; Milinda challenges this with the case of men going to Aviċi hell outside the Earth's sphere, and Kassapa is silenced.

The passage discusses Aviċi hell, the Other world, next-world status, and whether good and evil acts have fruits or ultimate results.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) BOOK V. / THE PROBLEM OF INFERENCE. / BOOK VI. / THE DHUTANGAS.; lines 11317-11427 confidence: medium

A person with evil cravings, hypocrisy, greed, appetite, desire for gain or fame, and unfitness who takes the vows incurs twofold punishment, loses good, and receives disgrace, ridicule, suspension, excommunication, expulsion, and rejection in this world.

The unfit vow-taker is punished by social/religious sanctions in this world, then torment in Avici, then existence as a suffering Preta.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) BOOK V. / THE PROBLEM OF INFERENCE. / BOOK VI. / THE DHUTANGAS.; lines 11430-11534 confidence: medium

The unfit person has evil cravings, hypocrisy, greed, desire for gain and fame, lacks attainments, and takes vows; he receives disgrace, suspension, excommunication, expulsion, and rejection in this world.

The unfit vow-taker is said to suffer social exclusion, then next-life torment in Avi/ti purgatory, and afterward to wander as a suffering Preta.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Chapter 5. / P-5)- / Book IV. Chapter 7. / Book IV. Chapter 8.; lines 6829-6979 confidence: medium

The king asks whether offerings dedicated to departed former relatives benefit them; Nagasena says some do and some do not, distinguishing purgatory, heaven, animals, several types of Pretas, and the Paradattupajivino who live on gifts of others.

The passage lists purgatory, heaven, animal rebirth, and several kinds of Pretas, distinguishing which can benefit from offerings.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) THE QUESTIONS / KING MI LIN DA. / BOOK IV. / Chapter 5.; lines 2104-2238 confidence: medium

Supporters’ hearts are described as softened, and they cross to the further shore of the ocean of transmigration by the boat and causeway of their gifts; the method is said not to be “intimation.”

The passage uses the image of supporters crossing to the further shore of the ocean of transmigration by the boat and causeway of their gifts.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) A PARABLE. / A PARABLE. / I, 164, 2. / ITI. A PARABLE. 87; lines 5283-5384 confidence: high

The speaker asks Sariputra to hear the dire results for those who scorn his skilfulness, the Buddha-rules, the vehicle, such a Sutra, or who wrong monks.

The passage describes a sequence in which scorners disappear from human life, dwell in Avici hell for a kalpa, fall through repeated births, and then descend into animal conditions.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) CHAPTER XXVI. / ENCOURAGEMENT1 OF SAMANTABHADRA. / XXVI. ENCOURAGEMENT OF SAMANTABHADRA. 433 / XXVI. ENCOURAGEMENT OF SAMANTABHADRA. 435; lines 18518-18589 confidence: medium

Those who write and comprehend the Sutra are reborn among gods of paradise; eighty-four thousand heavenly nymphs come near them, and they dwell among the nymphs adorned with a high crown.

Practitioners are said to be reborn among gods of paradise, avoid wretched states, and enter Tushita where Maitreya preaches.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) ALAVAKASUTTA. 29 / ALAVAKASUTTA. 31 / MUNISUTTA. 33 / AMAGANDHASUTTA. 39; lines 9437-9517 confidence: medium

"when dead, go to darkness and fall with their heads downwards into hell"

Hostile, offending beings are described as going to darkness after death and falling head-down into hell.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) CHAPTERS: / THE TWIN-VERSES. / TWIN-VERSES. 5 / TWIN-VERSES. 7; lines 2834-2926 confidence: high

The evil-doer mourns and suffers in this world and the next because of evil work and the evil path; the virtuous man delights and is happy in both because of pure or good work and the good path.

The verses contrast evil and virtuous persons in this world and the next, and the note explains the good and evil paths as ascending and descending worlds through which beings travel according to deeds.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) HAPPINESS. 55 / PLEASURE. 57 / ANGER. 59 / IMPURITY. 61; lines 5070-5158 confidence: medium

“Thou art now like a sear leaf, the messengers of death (Yama) have come near to thee; thou standest at the door of thy departure, and thou hast no provision for thy journey.”

The passage speaks of standing at the door of departure, lacking provision for a journey, and having no resting-place on the road as death approaches.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) KAPPAMANAVAPUKKHA. 193 / UDAYAMANAVAPUKKHA, 195 / MOGHARAGAMANAVAPUKEHA, 197 / PARAYANASUTTA. 199; lines 16192-16268 confidence: medium

The Dhammas are said to lead to the further shore of decay and death; the order of Dhamma is called the way to the other shore.

The passage repeatedly describes Dhamma as a way that leads from this shore to the further or other shore beyond decay and death.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) NAVASUTTA. 51 / KIMSILASUTTA. 53 / VANGISASUTTA. 55 / VANGISASUTTA. 57; lines 10207-10296 confidence: medium

“He cut off the craving for name and form... Mara’s stream... he crossed completely birth and death”

Kappa is said to have crossed Mara’s stream and completely crossed birth and death; Vangisa also says he crossed the difficult realm of death.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) OLD AGE. 43 / A4 DHAMMAPADA, CHAP. XI. / SELF. 45 / THE WORLD. 47; lines 4480-4573 confidence: medium

“This world is dark, few only can see here; a few only go to heaven, like birds escaped from the net.”

The passage mentions going to heaven, swans on the path of the sun through the ether, the world of the gods, and rebirth destinations in the note.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) OLD AGE. 43 / A4 DHAMMAPADA, CHAP. XI. / SELF. 45 / THE WORLD. 47; lines 4480-4573 confidence: high

Verses command avoidance of evil law, thoughtlessness, false doctrine, and worldliness; they command rousing oneself and following virtue; the virtuous rest in bliss in this world and the next.

Virtue is linked with bliss in this world and the next; lying and denial of another world are linked with evil; generosity is linked with blessing in the other world, while the uncharitable do not go to the gods’ world.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) SUNDARIKABHARADVAGASUTTA. 75 / SUNDARIKABHARADVAGASUTTA. 77 / MAGHASUTTA. 79 / MAGHASUTTA. 83; lines 11296-11386 confidence: medium

Magha asks who prospers, who is liberated or bound, and how one can go to Brahmaloka; he calls Bhagavat his witness and says Gotama is equal to Brahman for them.

Magha asks how one can go to Brahmaloka, and Bhagavat says the proper offerer attains Brahmaloka.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE BHIKSHU. 89 / Q2 DHAMMAPADA. CHAP. XXVI. / THE BRAHMANA. 93 / THE BRAHMANA. 95; lines 6504-6588 confidence: low

"knows his former abodes, who sees heaven and hell, has reached the end of births"

The Brahmana is said to see heaven and hell.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE BUDDHA. 51 / THE BUDDHA. 53 / HAPPINESS. 55 / PLEASURE. 57; lines 4907-4977 confidence: medium

Good works receive the person who has done good and gone from this world to the other, as kinsmen receive a friend on his return.

Good works receive the person who has done good and gone from this world to the other, analogized to kin receiving a returning friend.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE FOOL. / THE FOOW. 21 / THE WISE MAN. 23 / THE WISE MAN. 25; lines 3589-3654 confidence: medium

"other shore (become Arhats) ; the other people here run up and down the shore."

The passage uses the imagery of the other shore and says followers of the law pass over the dominion of death, however difficult to cross.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE JUST. 67 / CHAPTER XX. / THE WAY. / MISCELLANEOUS. 71; lines 5692-5827 confidence: medium

False speech and denial of deeds lead to hell; unrestrained men in the yellow gown go to hell; swallowing a heated iron ball like fire is said to be preferable to corrupt living on charity.

Several verses associate lying, evil deeds, corrupt alms-living, coveting, bad asceticism, missed opportunity, and false doctrine with hell or the evil path.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE VENERABLE. 29 / THE THOUSANDS. 31 / THE THOUSANDS. 33 / EVIL. AG; lines 3981-4068 confidence: high

Some people are born again; evil-doers go to hell; righteous people go to heaven; those free from worldly desires attain NirvAza.

The passage explicitly lists rebirth, hell for evil-doers, heaven for righteous people, and NirvAza for those free from worldly desires.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) UDAYAMANAVAPUKKHA, 195 / MOGHARAGAMANAVAPUKEHA, 197 / PARAYANASUTTA. 199 / PARAYANASUTTA. 20!; lines 16271-16337 confidence: medium

Bhagavat names Vakkali, Bhadravudha, and Alavi-Gotama as delivered by faith and tells Pingiya he will go "to the further shore of the realm of death."

Bhagavat says faith delivered earlier figures and will deliver Pingiya to the further shore of the realm of death.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) UDAYAMANAVAPUKKHA, 195 / MOGHARAGAMANAVAPUKEHA, 197 / PARAYANASUTTA. 199 / PARAYANASUTTA. 20!; lines 16271-16337 confidence: medium

Pingiya says he lay in the mud, jumped from island to island, then saw the perfectly Enlightened one who had crossed the stream and was free from passion.

Pingiya sees the Enlightened one who has crossed the stream, and Bhagavat promises Pingiya passage to the further shore.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) VASETTHASUTTA. 113 / VASETTHASUTTA. 115 / KOKALIYASUTTA. 147 / KOKALIYASUTTA. 119; lines 12800-12874 confidence: high

Bhagavat says the rate of life in Paduma hell is long and not easy to calculate by years or by large multiples of years.

The passage explains the duration of hell life through a near-inexhaustible sesame-load comparison and a sequence of named hells with increasing durations.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) VASETTHASUTTA. 115 / KOKALIYASUTTA. 147 / KOKALIYASUTTA. 119 / KOKALIYASUTTA. 12!; lines 12877-12969 confidence: high

The sinner goes to a place with iron rods, a sharp-edged iron stake, and food resembling a red-hot ball of iron.

The sinner is described as going through multiple named and described hell settings: iron punishments, pyres, iron pots, corrupting liquids, worm-filled water, Asipattavana, Vetarazi, and animal torment.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) VASETTHASUTTA. III / VASETTHASUTTA. 113 / VASETTHASUTTA. 115 / KOKALIYASUTTA. 147; lines 12722-12797 confidence: high

After dying, Kokaliya goes to the Paduma hell, having shown a hostile mind against Sariputta and Moggallana.

The passage states that after death Kokaliya went to Paduma hell, having shown a hostile mind against Sariputta and Moggallana; Sahampati repeats the report and Bhagavat recounts it.
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sufi

Bird Parliament Bird Parliament; lines 1402-1627 confidence: high

Three nights after Bajazyd’s death, a dream witness asks him about Munkar and Nakyr; Bajazyd says they met him rising from the grave and that only God can know whether he belongs among His own.

Bajazyd is questioned at the grave by Munkar and Nakyr, and the Indian king imagines the Prophet questioning him at the Last Day with the Volume in hand.
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Masnavi i Ma'navi: Teachings of Rumi CONTENTS. / CONTENTS. / CONTENTS. / CONTENTS.; lines 558-675 confidence: low

The contents list Story VI as “Moses and Pharaoh,” then headings for the hidden treasure tradition, heaven and hell, and arguments of a Sunni and a Dahri.

The heading states that pious men ask not where heaven and hell are.
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Masnavi i Ma'navi: Teachings of Rumi THE JEWISH KING. / THE MASNA VL / ANOTHER JEWISH KING. / THE HARPER.; lines 2923-2976 confidence: low

The harper went in despair to the burial-ground of Yathrub, played to God for recompense, then slept and dreamed he was in heaven.

The harper sleeps in the burial-ground after playing to God and dreams he is in heaven.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHAVL / THE LION WHO HUNTED. / THE MASK A VI. / COUNSELS OF RESERVE.; lines 4145-4256 confidence: high

The Prophet asks Zaid for a present from the celestial region as proof he had been there in spirit; Zaid answers that he saw the eight heavens, seven hells, and all people’s destinies as heaven-bound or hell-bound.

Zaid is said to have been in the celestial region in spirit and to have seen the eight heavens and seven hells.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE MASHA VI. / THE MASNA VL / THE VL; lines 10213-10419 confidence: high

A woman loses many infants, cries to God, sees Paradise with gardens and mansions, reads her own name on one mansion, hears that her sorrows are accepted in place of blood shed in holy war, and sees her lost children safe with God.

The woman beholds Paradise with gardens and mansions and sees all the children she had lost there.
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Masnavi i Ma'navi: Teachings of Rumi THE SUFTS BEAST. / THE THIRSTY MAN. / THE MASH AVI. / THE MASHA VI.; lines 6631-6828 confidence: high

On the last day the faithful ask the King whether all passed through Hell; they perceived no smoke or fire but a green garden, and the King says that garden was Hell.

The faithful are described as having passed through Hell on the last day, while perceiving it as a green garden; the King confirms that the garden was Hell.
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Mystics and Saints of Islam CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV; lines 1219-1298 confidence: high

Asked why he abandoned rank and kingdom, Ibrahim says a mirror showed his tomb, the long road to the other world, no provision for the way, and an upright judge questioning him.

Ibrahim explains abandoning rank and kingdom through a mirror vision of tomb, long road to the other world, lack of provision, and a rigorous judge.
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Mystics and Saints of Islam CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV; lines 1219-1298 confidence: high

Ibrahim explains that he abandoned rank and kingdom after seeing in a mirror an obscure tomb, a long road to the other world with no provisions, and an upright judge questioning him rigorously.

Ibrahim sees a tomb, an otherworldly road without provisions, and a rigorous judge in a mirror, then abandons rank and kingdom.
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Mystics and Saints of Islam CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV; lines 1300-1396 confidence: high

Ibrahim invokes Azrael claiming the soul, Munkir and Nakir examining the person in the tomb, and the Day of Judgment when sinners are conducted to hell.

The counsel explicitly invokes Azrael claiming the soul, Munkir and Nakir examining the buried person, and sinners being conducted to hell on the Day of Judgment.
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Mystics and Saints of Islam CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV; lines 1300-1396 confidence: 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.

The counsel invokes Azrael claiming the soul, Munkir and Nakir examining the person in the tomb, and the Day of Judgment order sending sinners to hell.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2581-2665 confidence: low

The old man says the universe has visible heaven and earth plus eastern and western regions beyond barriers passable only by few elect souls through divine grace; healing waters from a fountain near a stagnant pool empower the traveller to cross deserts, climb Mount Kaf, and evade hell’s guardians.

The itinerary includes hell’s guardians and an abyss, and describes conditions under which the traveller is protected from being seized by them.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2767-2865 confidence: high

The soul's bodily union leaves passions and prejudices that may persist after death; every soul is eternal and imperishable, and punishment is exclusion from beatitude rather than annihilation.

The passage maps different postmortem conditions: passion-bound souls experience exclusion, longing, and imagined punishment, while noble souls enter contemplation of the eternal.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2767-2865 confidence: medium

The soul's bodily union leaves passions and prejudices that may persist after death; every soul is eternal and imperishable, and punishment is exclusion from beatitude rather than annihilation.

The passage describes punishment as exclusion from beatitude and says ill-prepared souls may imagine examination in the tomb and punishments depicted in the Koran.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2767-2865 confidence: high

The soul’s union with the body leaves impediments after death; every soul is eternal and imperishable and may suffer temporary exclusion from beatitude.

The passage maps different postmortem conditions: temporary exclusion from beatitude, passion-bound pining, dreamlike punishment or pleasure, and immediate contemplation of the eternal.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2867-2943 confidence: high

The note identifies man's bad companions as unregulated imagination, irascibility, and carnal concupiscence, and says death transports man to the celestial country of true repose.

A note says death delivers man from hindering companions and transports him to the celestial country of true repose.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2867-2943 confidence: high

The soul's existence is said not to be manifest to the senses yet beyond doubt; the body, called the tattered vest of the soul, is destroyed by death and not mended until resurrection, while the soul is in heaven enjoying all knowledge.

The body is described as a tattered vest destroyed by death and not mended until resurrection, while the soul is in heaven enjoying knowledge.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2867-2943 confidence: high

Bad companions hindering intellectual progress are unregulated imagination, irascibility, and carnal concupiscence; death delivers man to the celestial country of true repose.

Death is explicitly said to deliver man and transport him to a celestial country of true repose.
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Mystics and Saints of Islam CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3293-3383 confidence: medium

In Al Durra al Fakhirah, bodily signs of the dead are said to reveal damnation, while a smile, serene countenance, and half-closed eyes indicate good news of happiness in the other life.

The passage states that physical signs on a dead person reveal damnation or good news of happiness in the other life.
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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 confidence: medium

On the night of Hasan's death, a friend dreams that the gates of heaven open and a voice proclaims that Hasan has come to his Lord, who is satisfied with him.

A friend dreams that the gates of heaven open and a voice proclaims Hasan's arrival to his satisfied Lord.
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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 confidence: medium

At death Hasan smiles and says “What sin?” after hearing a voice tell Azrael to hold back his soul because one sin remains.

At death a voice addresses Azrael about Hasan’s remaining sin, and a later dream presents heaven opening and the Lord’s satisfaction with Hasan.
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Mystics and Saints of Islam XV. SHARANI, THE EGYPTIAN 164 / XVI. MULLAH SHAH 174 / APPENDIX I. MOHAMMEDAN CONVERSIONS 192 / PREFACE; lines 119-197 confidence: medium

The passage says early companions shared this terror; cites the Koranic statement that they shall see hell; quotes Ali on short provision and terrors of the way; and quotes Abu'l Darda on what is seen after death and wishing to be a lopped, devoured tree.

The passage cites seeing hell with certainty, Abu'l Darda's reference to what will be seen after death, and Ali's phrase about the terrors of the way.
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Mystics and Saints of Islam XV. SHARANI, THE EGYPTIAN 164 / XVI. MULLAH SHAH 174 / APPENDIX I. MOHAMMEDAN CONVERSIONS 192 / PREFACE; lines 119-197 confidence: medium

The passage reports sayings of early companions: the Koran says hell will be seen with certainty; Ali laments short provision and terrors of the way; Abu'l Darda says knowledge of what follows death would stop eating and drinking and wishes he were a lopped and devoured tree.

Ali's saying refers to the shortness of provision and terrors of the way, and Abu'l Darda speaks of what will be seen after death.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1156-1232 confidence: high

Dante's mysticism is described as earthly and the passage mentions his 'visionary journeys through heaven and hell'; it also says, 'The fire still burns in the dead heart.'

The passage explicitly refers to Dante's visionary journeys through heaven and hell.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1156-1232 confidence: medium

Dante’s mysticism is said to stand with its feet on earth; his political life, visionary journeys through heaven and hell, enduring fire, and vivid preservation of his age are emphasized.

The passage explicitly refers to Dante’s visionary journeys through heaven and hell.
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Poems from the Divan of Hafiz INTRODUCTION / FROM THE DIVAN OF HAFIZ / XVIII / XXIII; lines 2128-2257 confidence: medium

The heart hopes to rest in the city of her love, but she is destined for a distant bourne, and a cold malignant star loosens the speaker’s hand from her.

The beloved is addressed to a distant bourne, is described as dead, and is given an eternal dwelling-place in Heaven’s mansions.
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Poems from the Divan of Hafiz LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1417-1552 confidence: high

The speaker distrusts a foe, mentions a synagogue lamp and monastic torches, says he is drunken, asks not to be placed in the Book of Doom or judged, and refers to Fate’s secret writing on a forehead.

The speaker mentions the Book of Doom, asks not to be judged, speaks of Fate’s secret writing, and says that after Hafiz’s spirit flees he may find a place in God’s Paradise despite sin.
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Poems from the Divan of Hafiz LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1554-1689 confidence: low

The passage names Waters of Life and Irem's Paradise, then says people sit beside a mighty stream, sing of wine, and go their way.

Waters of Life and Irem's Paradise are invoked beside a mighty stream, but the passage says people sing of wine and go their way.
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Poems from the Divan of Hafiz LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1833-1938 confidence: high

Until the curtain is lifted, no one knows whether Heaven or deepest Hell awaits; both drunk and strict yearn for a mistress, and Love dwells in mosque, church, and everywhere.

The passage says no one can know Heaven or Hell until the curtain is lifted, refers to the Creator’s sentence on the Eternal Day, and imagines Hafiz bringing a cup to the Judgment-seat and rising to Heaven’s gate.
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Poems from the Divan of Hafiz XVIII / XXIII / XXVII / XXVIII; lines 2337-2463 confidence: high

The river of mortality roars around the unstable house of Life; Noah pilots the heart and guides its ark to the desired shore.

The river of mortality surrounds the house of Life, while Noah pilots the heart and guides its ark to the desired shore.
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Poems from the Divan of Hafiz XXXVIII / XXXIX / XLIII / NOTES; lines 3221-3341 confidence: medium

The Garden of Irem is summarized as Shedad's mimic Paradise and punished rivalry with the Maker; the River of Life waters divine Paradise; human beings are likened to dreamers by a mighty river who sing praise and depart.

The River of Life waters divine Paradise, and human life is imagined as sitting and dreaming by a mighty river before departure.
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Poems from the Divan of Hafiz XXXVIII / XXXIX / XLIII / NOTES; lines 3221-3341 confidence: high

Kausar is described as a central spring of Paradise feeding a lake where good souls rest after crossing a sword-sharp bridge over Hell; its waters and cups provide final refreshment.

Good souls cross a terrible sword-sharp bridge over Hell and then rest and drink at Kausar's paradisal lake.
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Poems from the Divan of Hafiz XXXVIII / XXXIX / XLIII / NOTES; lines 3221-3341 confidence: high

Kausar is a Paradise stream or central spring feeding a great square lake; righteous souls rest there after crossing a sword-sharp bridge over Hell.

Righteous souls cross a sword-sharp bridge over Hell and then rest by a Paradise lake whose waters end thirst.
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The Confessions of Al Ghazzali EDITORIAL NOTE / NORTHBROOK SOCIETY, 185 PICCADILLY, W. / INTRODUCTION / BIRTH OF GHAZZALI; lines 150-224 confidence: medium

Ahmad reports that at dawn Ghazzali performed ablution and prayer, asked for his grave-clothes, kissed them, laid them on his eyes, said he obeyed “the command to go into the King,” and went to meet Him.

In the death account, Ghazzali prepares ritually, requests grave-clothes, says he obeys the command to go into the King, and goes to meet Him.
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The Confessions of Al Ghazzali EDITORIAL NOTE / NORTHBROOK SOCIETY, 185 PICCADILLY, W. / INTRODUCTION / BIRTH OF GHAZZALI; lines 150-224 confidence: medium

Ahmad’s account says Al Ghazzali, at dawn, performed ablution and prayer, requested and kissed his grave-clothes, placed them on his eyes, spoke of obeying the command to go into the King, stretched out his feet, and went to meet Him.

The death account includes ablution, prayer, grave-clothes, obedience to a command to go into the King, and going to meet Him.
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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 confidence: low

“The learned man reckons upon his knowledge as a viaticum for the next life”; an ignorant person who neglects practice is warned that he will perish “without anything to plead in your favour.”

The learned man is said to reckon upon knowledge as a viaticum for the next life and as something that can plead in his favor.
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The Mesnevi CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 4769-4816 confidence: medium

A holy man sees Kirā Khātūn in heaven near her husband; she explains that she interceded for a man and woman stoned for adultery, obtained their admission to paradise, and thereby delayed the funeral procession.

A holy man sees Kirā Khātūn in heaven near her husband and receives an explanation of events connected to the funeral.
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The Mesnevi CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 4954-5082 confidence: high

On Arif's last journey, at Aq-Seray, he spends a night weeping and sobbing in sleep; in the morning he tells his friends he had seen a strange dream.

Arif dreams of a paradise-like garden with heavenly beings and sees Jelaluddin, who tells him his term has ended and he must come; Arif then says it is time for his journey to heaven.
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The Mesnevi CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 4954-5082 confidence: high

At Qonya on a Friday morning, Arif stands silently in the gateway of his great-grandfather's mausoleum among his disciples as the sun rises; he contemplates it and smiles.

At the mausoleum gateway, Arif speaks of trampling on the stars, mounting beyond the sun, and occupying himself with the mysteries of the heavenly choir.
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The Mesnevi CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 4954-5082 confidence: high

During his last journey, ‘Ārif dreams of a vaulted chamber overlooking a paradise-like garden with flowering shrubs, fruit trees, heavenly youths and maidens, and voices; Jelālu-’d-Dīn beckons him and says his term is ended and he must come.

Jelālu-’d-Dīn appears in ‘Ārif’s dream, beckons him, and tells him that the time and end of his term have come and that he must come to him.
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The Mesnevi CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 4954-5082 confidence: medium

During his last journey, ‘Ārif dreams of a vaulted chamber overlooking a paradise-like garden with flowering shrubs, fruit trees, heavenly youths and maidens, and voices; Jelālu-’d-Dīn beckons him and says his term is ended and he must come.

The dream setting is a paradise-like garden with heavenly beings and voices, immediately followed by the ancestral summons and ‘Ārif’s statement that it is time to journey to heaven.
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The Mesnevi CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 5084-5172 confidence: high

‘Ārif says death is the only remedy, recalls outward and inward journeying, says the body impeded him, and longs to go to the future state with his father and grandfather.

‘Ārif calls death the only remedy, says he will go to the future state, and later announces that the hour of departure is at hand.
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The Mesnevi CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 5084-5172 confidence: high

‘Ārif says there is no remedy but death; he has journeyed outwardly and inwardly; he wishes to go to the future state and be with his father and grandfather.

‘Ārif explicitly calls for death as the remedy and says he will wend his way to the future state to rejoin father and grandfather.
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The Mesnevi FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II.; lines 813-935 confidence: low

After Bahā Veled left Balkh, the Seyyid secluded himself at Termīz, later lectured publicly, and one Friday morning announced in tears that his master had passed away; the date was noted and later found to match Bahā Veled’s death.

The Seyyid describes Bahā Veled as passing from a tabernacle of dust to an abode of sincerity.
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The Mesnevi FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II.; lines 813-935 confidence: medium

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.

The Seyyid describes Bahā Veled as having passed from a tabernacle of dust to an abode of sincerity.
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The Mesnevi FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II.; lines 937-987 confidence: high

When death approaches, the Seyyid tells his servant to prepare warm water and leave, commands him to proclaim that the stranger Seyyid has departed to the other world, and bolts the door.

At the time of death, the Seyyid instructs his servant to proclaim that he has departed to the other world.
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The Mesnevi FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II.; lines 937-987 confidence: medium

When the time for the Seyyid to die comes, he orders warm water prepared, tells the servant to announce that the stranger Seyyid has departed to the other world, and bolts the door.

The Seyyid announces departure to the other world, performs ablution, arranges his dress, summons heavenly beings, recites a final hymn, and dies.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13283-13385 confidence: medium

The Prophet asks Zeyd for a souvenir from that state; Zeyd says he surveys the heavens, sees eight paradises and seven deep hells, and discerns who is heavenward bound and who takes the other road.

Zeyd claims to survey the heavens and see eight paradises and seven deep hells clearly.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13283-13385 confidence: 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.

Zeyd claims to see the heavens, eight paradises, seven hells, and the future destinations of people.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13387-13477 confidence: high

The speaker asks to tell the secret, tear off the veil, light the world, lay out judgment events, distinguish gold from spurious coin, expose the left-hand people, reveal seven pits of divine wrath, rend veils of shame, and sound the trump.

Zeyd proposes to set before men the seven pits, hell, heaven, the gulf between, Kawthar, the thirsty crowd, grief-stricken voices, and heaven’s citizens on thrones.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13387-13477 confidence: high

Zeyd says he will tear off the veil, reveal the judgment hall, separate gold from spurious coin, expose those of the left hand, reveal the seven pits of divine wrath, rend the wicked’s rags, and sound the trump.

Zeyd claims he can reveal judgment-day events, hell, heaven, the gulf between them, the seven pits of wrath, and the Kawthar fountain.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13681-13788 confidence: high

At night hidden stars appear; God restores the dead, who stand before Him, dance, praise, shed mortal remains, ride on angel-wings, and move from nullity to entity on judgment day.

The dead have their wits restored, stand before God, praise Him, shed mortal remains, ride on angel-wings, and move from nullity to entity on judgment day.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6546-6649 confidence: medium

The soul lifts to heaven’s highest home while flesh consigns to hell; the addressee is warned about doom, refusal to adore Adam, degenerate shame, and pride in conquering the earth.

The passage states that the soul lifts to heaven’s highest home while the flesh consigns to hell’s dark dome.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10190-10284 confidence: medium

Sleep frees the harper's soul from prison and pain; it wanders in heavenly fields, desires to dwell there, and names paradise, flowers, honey lake, Job's fount, and wine from heaven.

The sleeping harper's soul is freed from prison and pain, wanders in fields of heaven, and experiences paradisal landscapes and delights.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10190-10284 confidence: medium

Sleep frees the soul from prison and pain; the soul wanders in spacious heavenly fields and wishes to dwell there without care.

The minstrel’s soul is freed from prison and pain by sleep and wanders in heavenly fields described as paradise.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11123-11231 confidence: medium

No one can overtake the camel’s foal, which flees into the hills; this is compared to the soul escaping prison bars and flying to the Lord of Grace.

The passage compares the escaped foal to the soul bursting prison bars and flying to the Lord of Grace.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11233-11329 confidence: high

“Behold the damned and blessed, thus, in one scene conjoined; / Between them is ‘a great gulf fixed by none o’erclimbed.’”

The damned and blessed are in one scene, but a great gulf and fixed barrier prevents crossing; sons of fire and light seem together yet unmixed.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12581-12672 confidence: high

The listener is urged to set aside offerings, sleep little, seek pardon in the morning, show signs of life like babes in the womb, gain inward light in the tomb, escape a dark prison, soar beyond air, and reach God's spacious land with unwithering green trees.

The listener is told of inward light in the tomb, escape from a dark narrow prison, soaring beyond air, and arrival in the spacious land of God.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12581-12672 confidence: high

The listener is urged to put aside a little from daily food and drink, sleep little, seek pardon in the mornings, and show signs of life like babes in the womb.

The listener is urged to store spiritual provision, gain inward light for the tomb, escape a dark narrow prison, and pass to the spacious land of God.
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The Mesnevi SELECTED ANECDOTES / FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I.; lines 593-714 confidence: medium

“I and all my disciples will be under the protection of the Great Master, my father, on the day of resurrection.”

Jelāl says his disciples will be protected by his father on the day of resurrection and guided into the divine presence, with divine pardon for the father’s sake.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2823-2930 confidence: high

Jelāl says the spirit is freed from the body’s cage and dungeon, flies to its source and the Eternal, and that a saint’s death is like a prisoner’s release, warranting rejoicing.

Jelāl describes the spirit as freed from bodily imprisonment and flying back to its source and to the presence of the Eternal.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3644-3765 confidence: 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.

Jelāl says that after death he may show himself to disciples in some form and continue sending heavenly inspiration, citing an example of Mansūr guiding ‘Attār after death.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 14913-15087 confidence: high

The expression 'Gardens beneath which rivers flow' is said to recur frequently in the Qur'an.

The notes mention gardens beneath which rivers flow and Gates of Hell, with one commentary numbering the gates as seven.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 14913-15087 confidence: medium

ʿAzrāʾīl is identified as the angel of death who takes men's souls.

ʿAzrāʾīl is identified as the angel of death who takes men's souls.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 14913-15087 confidence: high

“Gardens beneath which rivers flow” is described as a recurring Qur'anic expression.

The notes mention recurring Qur'anic gardens beneath which rivers flow and seven Gates of Hell.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 15089-15259 confidence: low

The “four rivers” of Paradise, of water, milk, wine, and honey.

The note enumerates the four rivers of Paradise as water, milk, wine, and honey.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 15089-15259 confidence: medium

The four rivers of Paradise are water, milk, wine, and honey.

The passage lists four rivers of Paradise made of water, milk, wine, and honey.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 15425-15637 confidence: high

The note lists eight paradises or mansions of Paradise, including Garden of Eden, Garden of Paradise, Home of Security, and Sublime Heights.

The notes enumerate eight paradises or mansions of Paradise and seven hells or pits of hell.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 15425-15637 confidence: high

The notes describe eight paradises or mansions of Paradise and list their names, including the Garden of Eden, Firdaws, and ‘Illiyun.

The notes enumerate eight paradises and seven hells, creating an ordered map of blessed and punitive afterlife realms.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3273-3377 confidence: medium

Khurqānī says not to send the Angel of Death to him, because he received his soul from God and will give it only to God.

Khurqānī refuses the Angel of Death and says his soul came from God and will be given only to God.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3273-3377 confidence: high

Khurqānī says he will stand at the Resurrection and lead people into Paradise; he also says Paradise seeks him, Hell fears him, and both would be annihilated in him with their inhabitants.

Khurqānī says he will stand at the Resurrection and that others will not enter Paradise until he leads them forward.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 334-439 confidence: high

The passage describes eight Paradises in ascending stages, the highest Garden of Eden, gardens and palaces, departed souls entertained by houris, rivers named Kevser, Tesním, and Selsebíl, and the Tūba tree with branches into seven gardens.

The passage describes eight Paradises in ascending stages and Sufi planes of reality from visible to invisible realms.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 334-439 confidence: high

Islamic belief is described as having eight Paradises arranged within one another in ascending stages, the highest being the Garden of Eden; they are gardens with trees, flowers, palaces, precious stones, houris, and rivers named Kevser, Tesním, and Selsebíl.

The passage describes eight Paradises arranged one within another in ascending stages, culminating in the Garden of Eden.
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The Persian Mystics: Jalálu'd-dín Rúmí THE DIVINE ABSORPTION / LOVE MORE THAN SORROW AND JOY / SEPARATION / A MOTHER WHOSE CHILDREN WERE IN THE BELOVED'S KEEPING; lines 2218-2232 confidence: medium

A woman bore many children in succession; none lived beyond three or four months; in distress she cried to God.

In response to distress and prayer, the woman beholds gardens and mansions of Paradise and later sees her deceased children there.
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The Persian Mystics: Jalálu'd-dín Rúmí THE DIVINE ABSORPTION / LOVE MORE THAN SORROW AND JOY / SEPARATION / A MOTHER WHOSE CHILDREN WERE IN THE BELOVED'S KEEPING; lines 2218-2232 confidence: medium

A woman bore many children in succession, but none lived beyond three or four months.

The passage centers on a mother’s vision of Paradise where her dead children are present and safe with God.
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The Persian Mystics: Jalálu'd-dín Rúmí THE FINDING OF THE BELOVED / GOD ONLY / THE MOON-SOUL AND THE SEA / LIFE IN DEATH; lines 1162-1177 confidence: medium

The listener is told not to say "Farewell" at the grave, "For the grave is a curtain hiding the communion of Paradise."

The grave is described as a curtain hiding the communion of Paradise, and the final lines refer to an opening beyond this side.
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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 confidence: medium

"Look on me, for thou art my companion in the grave / On the night when thou shalt pass from shop and dwelling."

The addressed person is told of passing from shop and dwelling, having a companion in the grave, and hearing a hail in the tomb.
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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 confidence: medium

Words of praise address Mighty Peace, Truth-Breathing Lord, adored by darkness and light, subduer of fear and sorrow, leader to future rest beyond the grave among sages, and refuge in the law of peace and future hope.

Mighty Peace is praised as leader to future rest beyond the grave, where sages of the past dwell, and as a source of refuge in a law of peace.
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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 confidence: 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.

The note describes the earthly lodge closing and the heavenly lodge opening for work to those found worthy and qualified; the main passage also speaks of rising to skies and future rest beyond the grave.
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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 confidence: high

The passage names a vision of heaven and shade of Gehenna, tells the seeker to cast himself on the ocean, and describes the body as boat, will as helm, life as sails, and soul as steering the barque through storms past the shoals of death to the Master Pilot who rules winds and tides.

The body is a boat, the will a helm, life the sails, and the soul steers the barque past the shoals of death toward the Master Pilot.
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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 confidence: high

The passage casts the self onto an ocean: the body is the boat, will the helm, life the sails, the soul steers the barque past death's shoals, and the cargo is consigned to the Master Pilot who rules winds and tides.

The body is called a boat, the soul steers a barque through storms and past the shoals of death, and the cargo is consigned to the Master Pilot.
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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 confidence: medium

The speaker asks who holds the secret Way from the carnal house of clay to freedom; brave ones rise like eagles, tread the golden path of duty, and death lifts the unfolding scenes.

Death is described as lifting scenes, making the soul free again, returning dust to dust, and allowing the freed soul to go where the deathless dwell.
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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 confidence: medium

Darkness hidden in darkness and joy in sorrow call; humans in life's hostelry return the robe of earth to HIM, who will make another body for a soul to take upward on its homeward way.

A soul is described as being taken upward on its homeward way after the robe of earth is returned and another body is made.
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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 confidence: high

Death's Angel calls; fears and stings of death are attributed to earthly priests, not the Potter; dark wine and cup, stream crossing, further shore, and heavenly garb of the soul are described.

Death involves a call, a water crossing to a further shore, return of the earthly cup, heavenly garb, and movement of the soul to another state.
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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 confidence: high

Death's Angel calls; death's fears are attributed to earthly priests rather than the Potter; the soul crosses a stream, reaches a further shore, and assumes heavenly garb.

The soul crosses a stream, attains a further shore, receives heavenly garb, and death is framed as joyful release rather than pain.
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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 confidence: high

The body is a tent where the soul briefly dwells; death releases the soul to a new realm of thought, and fear of the afterlife would cease if this truth were known.

The body is a tent, the soul dwells briefly, and death releases it to another realm; the soul is also poured from an earthen cup into finer ware.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10370-10604 confidence: medium

The quatrain describes verdure, crystal Kausars, plains once bare as hell now smiling as heaven, and maids of Paradise.

The passage depicts Kausars, verdure, heaven-like plains, and maids of Paradise.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6258-6483 confidence: medium

The addressee must soon quit life, pass the veil, and know Allah’s secrets; the speaker urges pleasure because origin and destination are unknown.

The speaker says one must quit life, pass the veil, and know Allah’s secrets while not knowing whence one comes or whither one goes; another quatrain asks about rest and wandering.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6929-7159 confidence: medium

"Kausar, the river of wine in Paradise."

The passage says none escapes from the nether world to bring news of the poor pilgrims there, while other quatrains mention Paradise wine.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6929-7159 confidence: 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.

The nether world is described as a place from which no one escapes to bring news of the pilgrims there; Paradise and Kausar are also named elsewhere in the passage.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8071-8296 confidence: medium

The tomb tenants "to dust decay" and their "sundered atoms float about the world ... until the judgment day."

Those who went before are said to travel a long road from which no one returns; the dead also wait as dust until judgment day.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8071-8296 confidence: medium

No one who went before has returned to tell of the long road; when the addressee goes, he will return no more.

Those who went before travel a long road, and no one returns to report on it; the addressee will return no more.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8298-8522 confidence: medium

Those who go away are not seen returning to teach the other world's hidden learning; the note comments on formal Muslim prayers.

Multiple quatrains say those who go away do not return to teach the other world's hidden learning; the cup repeats that once gone one never returns.
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The Sufistic Quatrains of Omar Khayyam LXXIV. / LXXV. / TAMAM SHUD. / NOTES.; lines 1577-1697 confidence: medium

Bahram Gur had seven castles of different colours, each with a royal mistress who tells him a story; all seven figure the seven heavens, perhaps with an eighth book-space, and Bahram sank in a swamp while pursuing his Gur.

Bahram Gur's seven coloured castles are said to figure the seven heavens, with a possible eighth transcendent book-space.
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The Sufistic Quatrains of Omar Khayyam MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM / FOOTNOTES:; lines 15433-15578 confidence: medium

Kausar is described as Paradise's head-stream, with all other rivers flowing from it, and Ali as its Saki.

The notes describe Kausar as Paradise's head-stream and quote a Qur'anic passage about gardens, flowing rivers, and palaces.
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The Sufistic Quatrains of Omar Khayyam MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM / FOOTNOTES:; lines 15433-15578 confidence: medium

Kausar is the head-stream of the Muhammadan Paradise; other rivers flow from it, and Ali is its Saki.

Kausar is described as the head-stream of Paradise, from which other rivers flow, and a Qur'anic passage mentions gardens with rivers and palaces.
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The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 371-459 confidence: medium

Some authors identify seven stages of the Sufi voyage with degrees in the celestial sphere for the soul after death; metaphysicians object and speak of celestial intelligence absorbing the soul.

Some authors are said to distinguish seven stages corresponding to degrees in the celestial sphere so that the soul may be received after death.
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The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 371-459 confidence: medium

Some authors distinguish seven Sufi voyage stages corresponding to celestial degrees for the soul after death; metaphysicians object that the soul cannot return to a determined place, and celestial intelligence will absorb the soul after bodily separation.

Some authors distinguish seven stages corresponding to celestial degrees so that the soul may be received after death.
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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 confidence: medium

The speaker asks for dancers, wine, a houri, or a green ravine with a brook, and says not to think of Hell's hot penalties or any Paradise fairer than this, if such things exist.

The speaker mentions Hell, Paradise, separation from the soul, the curtain of God's secrecy, ignorance of origin and destination, future pilgrimage, and fate.
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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 confidence: medium

Khayyam's body is called a tent, his soul its inhabitant, and annihilation its long home; after the soul leaves, slaves strike and repitch the tent for an oncoming soul.

The body is described as a tent, the soul as its inhabitant, annihilation as its long home, and the soul as going behind the curtain of God's secrecy.
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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 confidence: medium

The speaker warns a friend that he will soon be separated from his soul and go behind the curtain of God's secrecy; he urges drinking because origin and destination are unknown.

The speaker states that humans do not know whence they came or where they will go, and asks about future pilgrimage and fate.
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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 confidence: medium

Life's capital has slipped away; death drowns many hearts in blood, and no one returns from the other world with news of the travelers who have gone.

The dead are described as travelers who have gone to the other world, and no one returns to give news of them.
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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 confidence: medium

Life's capital has slipped away; no one returns from the other world to give news of the travelers who have gone.

The speaker says no one returns from the other world to provide news of departed travelers.
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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 confidence: medium

Some are described as sunk in pride or given over to houris of celestial palaces; when the curtain is raised, they are seen to have fallen far from God.

Paradise is described with houris, Koocer, wine, honey, and sugar, but the speaker prefers a present cup of wine to a thousand promised future joys.
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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 confidence: medium

Those who have taken the long road have not returned to give news; the friend is warned not to hope in the sordid world because he will not return here.

Those who have taken the long road are said not to return, and no one who has left the world can have life restored.
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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 confidence: medium

The departed have not returned to tell the secrets hidden behind the curtain; the speaker praises humility over prayer without sincerity.

The departed are said not to return to disclose secrets behind the curtain, and the lives of sleepers and the dead are contrasted with those who no longer return.
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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 confidence: medium

A friend is invited to come, ignore today and tomorrow, treat brief existence as spoils, and after abandoning the old tent of the world join those who left it seven thousand years ago.

The world is called an old tent to be abandoned; the speaker also describes a journey, buried people, the departed, and a desert of Not-being.
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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 confidence: medium

The speaker sees Paradise's sod and Koocer's brook, and says a field outside Hell is transformed into a celestial sojourn near a celestial fair.

Paradise, the brook of Koocer, Hell, and a celestial sojourn are named in a single quatrain.
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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 confidence: low

The speaker sees the sod of Paradise and the brook of Koocer and says the field outside Hell is transformed into a celestial sojourn.

Paradise, the brook of Koocer, Hell, celestial sojourn, drinkers of eternity, tomb, and coffin are named in close proximity across the passage.
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The Sufistic Quatrains of Omar Khayyam STANZA / STANZA / STANZA / STANZA; lines 4820-4867 confidence: medium

“Angel of the drink / Of Darkness” finds the addressee “by the river-brink,” offers a “Cup,” and invites the “Soul” to drink.

The angel finds the addressee by a river-brink, offers a cup of dark drink, and invites the Soul to drink.
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The Sufistic Quatrains of Omar Khayyam STANZA / STANZA / STANZA / STANZA; lines 4820-4867 confidence: medium

“the Angel of the drink / Of Darkness” finds “you by the river-brink,” offers a cup, and invites the Soul to the lips to drink without shrinking.

The Angel finds the addressed person by the river-brink and invites the Soul to the lips to drink from the offered cup.
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The Sufistic Quatrains of Omar Khayyam STANZA / STANZA / STANZA / STANZA; lines 4869-4936 confidence: medium

Variant for LXVI: “after many days my Soul return’d” and said, “Myself am Heav’n and Hell.”

The soul returns after many days and reports “Myself am Heav’n and Hell,” followed by a line describing hell as a soul on fire.
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The Sufistic Quatrains of Omar Khayyam XLIV. / XLVIII. / LVIII. / LXIII.; lines 3552-3652 confidence: high

Myriads before us passed through the door of Darkness; not one returns to tell of the Road that we must travel too.

The passage repeatedly presents death as a door of Darkness or long road from which no traveller returns to disclose the secret.
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The Sufistic Quatrains of Omar Khayyam XLIV. / XLVIII. / LVIII. / LXIII.; lines 3552-3652 confidence: high

“myriads who / Before us pass'd the door of Darkness through”; “Not one returns to tell us of the Road.”

The dead pass through a dark doorway onto a road from which none returns to tell the living, and the editor notes this as a recurring ruba'iyat image.
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The Sufistic Quatrains of Omar Khayyam XLIV. / XLVIII. / LVIII. / LXIII.; lines 3552-3652 confidence: high

“I sent my Soul through the Invisible”; the soul returned and answered, “I myself am Heav'n and Hell.”

The speaker sends his soul through the Invisible to spell out some letter of the afterlife, and a parallel has the soul search beyond the heavens for Tablet and Pen, heaven, and hell.
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The Sufistic Quatrains of Omar Khayyam XXXVI. / XXXVII. / XLII. / XLIII.; lines 3126-3140 confidence: medium

The quatrain says that an Angel of the darker Drink finds the addressee by the river-brink, offers his Cup, invites the Soul to the Lips to drink, and says the addressee shall not shrink.

The Angel finds the addressee at a river-brink and invites the Soul forth to the Lips to drink.
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The Sufistic Quatrains of Omar Khayyam XXXVI. / XXXVII. / XLII. / XLIII.; lines 3126-3140 confidence: medium

“that Angel of the darker Drink / At last shall find you by the river-brink”

The angel finds the addressee at a river-brink and summons the soul to drink, creating a threshold scene connected with the soul's departure.
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The Sufistic Quatrains of Omar Khayyam XXXVII. / XLII. / XLIII. / XLIV.; lines 3143-3223 confidence: medium

The body resembles a tent in the perishable world; the soul is a Sultan; the ferrash of fate dismantles the tent after the Sultan rises and prepares for another guest or halting-place.

The body is a tent or halting-place occupied briefly by the soul-Sultan and dismantled when the soul rises.
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gnostic

Fragments of a Faith Forgotten BOOK OF THE GREAT LOGOS. 519 / BOOK OF THE GREAT LOGOS. 521 / FRAGMENTS OF A FAITH FORGOTTEN. / BOOK OF THE GREAT LOGOS. 523; lines 25990-26027 confidence: high

Such souls are said to have inherited the Kingdom of God while still on earth, to share in the Light-treasure, and to be immortal Gods; at death they leave the body while the Aeons disperse and flee westward and leftward until the souls arrive at the Gates.

After death the souls leave the body, approach the Gates of the Light-treasure, receive seals and names from Wardens, and pass through successive Orders.
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Fragments of a Faith Forgotten BOOK OF THE GREAT LOGOS. 535 / FRAGMENTS OF A FAITH FORGOTTEN. / BOOK OF THE GREAT LOGOS. 537 / BOOK OF THE GREAT LOGOS. 539; lines 26697-26775 confidence: medium

The lower plane contains Thirteen Aeons; each has a father or creator called Ieou/leou, rulers, and subordinate powers called decans and liturgi, and there are thirteen praise-givings, though the first four are missing.

The passage describes Thirteen Aeons, a special Thirteenth Aeon, twenty-four invisible emanations, and sixty Treasures arranged in ordered cosmic spaces.
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Fragments of a Faith Forgotten BOOK OF THE GREAT LOGOS. 541 / BOOK OF THE GREAT LOGOS. 543 / FRAGMENTS OF A FAITH FORGOTTEN. / BOOK OF THE GREAT LOGOS. 545; lines 26954-27021 confidence: high

After the hymn breaks off, the text describes the soul passing through regions of daemonic powers and using imperishable names of the mystery of their fear to escape their clutches.

The fragment describes the soul passing through regions of daemonic powers and escaping their clutches by imperishable names while traversing the Way of the Midst.
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Fragments of a Faith Forgotten EXTRACTS FROM BOOKS OF THE SAVIOUR. 509 / FRAGMENTS OF A FAITH FORGOTTEN. / EXTRACTS FROM BOOKS OF THE SAVIOUR. 511 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 25492-25542 confidence: high

The passage states that souls must pass specified times in regions of punishment belonging to five daemonial hierarchies, and that the text explains how those times end.

The passage describes souls passing fixed times in regions of punishment governed by five daemonial hierarchies.
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Fragments of a Faith Forgotten EXTRACTS FROM BOOKS OF THE SAVIOUR. 509 / FRAGMENTS OF A FAITH FORGOTTEN. / EXTRACTS FROM BOOKS OF THE SAVIOUR. 511 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 25492-25542 confidence: medium

As an example, the ending of a punishment period is linked to the sphere of Little Sabaoth/Zeus revolving into the first aeon called the Ram of Bubastis/Aphrodite, and to Aphrodite entering the seventh house, the Balance.

The end of punitive durations is connected to the movements of Little Sabaoth/Zeus, Aphrodite, the Sphere, and the Balance.
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Fragments of a Faith Forgotten EXTRACTS FROM BOOKS OF THE SAVIOUR. 513 / FRAGMENTS OF A FAITH FORGOTTEN. / EXTRACTS FROM BOOKS OF THE SAVIOUR. 515 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 25689-25743 confidence: medium

Headings name punishments of sinners in the Lower Regions, evil bodies received when reborn, and the Cup of Wisdom.

The heading and summary mention punishments in the Lower Regions, an after-death state, suffering for each sin, and repentance leading to inheritance of the Kingdom.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 495 / THE PISTIS SOPHIA. 497 / THE PISTIS SOPHIA. 499; lines 24908-24992 confidence: high

A soul becomes a glorious light-stream, passes up to its inheritance, and has receivers of light become wings and a vesture of light for it; such a soul needs no seals or apologies.

The soul passes upward to its inheritance, with receivers of light becoming wings and a vesture, and the next paragraph mentions spaces and rulers to be traversed.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 495 / THE PISTIS SOPHIA. 497 / THE PISTIS SOPHIA. 499; lines 24908-24992 confidence: medium

A soul that has received only lower mysteries requires apologies and seals; the Master promises further exposition and for now states the spaces to be traversed and the rulers.

A soul with lower mysteries requires apologies and seals, and the Master names spaces to be traversed and rulers involved.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 495 / THE PISTIS SOPHIA. 497 / THE PISTIS SOPHIA. 499; lines 24908-24992 confidence: high

Mary compares statements with former sayings, cites the saying about enemy, judge, officer, prison, and payment, and interprets it as referring to the Judge, the Virgin of Light, recasting of the soul into another body, and transmigration until the last cycle.

Mary interprets a judicial saying in relation to the Judge and transmigration, while the counterfeit spirit’s stamped seals allow punitive rulers to chastise the soul according to its sins.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 495 / THE PISTIS SOPHIA. 497 / THE PISTIS SOPHIA. 499; lines 24908-24992 confidence: medium

Mary compares statements with former sayings, cites the saying about enemy, judge, officer, prison, and payment, and interprets it as referring to the Judge, the Virgin of Light, recasting of the soul into another body, and transmigration until the last cycle.

Mary’s interpretation states that the soul is recast into another body and is not free from transmigration until it shows signs of its last cycle.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / BOOK OF THE GREAT LOGOS. 525 / O IT / BOOK OF THE GREAT LOGOS. 527; lines 26159-26248 confidence: high

Jesus has taught baptismal mysteries, invocation of powers, numbers, seals, and authentic names, and promises apologies or formulae for entering and passing through realms of powers.

The disciples receive baptismal mysteries, invocations, seals, numbers, names, and formulae so that, when out of the body, they can pass through aeonic realms and gates.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / BOOK OF THE GREAT LOGOS. 525 / O IT / BOOK OF THE GREAT LOGOS. 527; lines 26159-26248 confidence: medium

Jesus has taught baptismal mysteries, invocation of powers, numbers, seals, and authentic names, and promises apologies or formulae for entering and passing through realms of powers.

Jesus teaches or promises the numbers, seals, authentic names, and apologies by which the disciples can enter and pass through realms of powers.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / BOOK OF THE GREAT LOGOS. 525 / O IT / BOOK OF THE GREAT LOGOS. 527; lines 26159-26248 confidence: high

The Guardians of the Gates of the Treasure open to the disciples, who pass upward and inward through spaces while powers rejoice and give them mysteries, seals, and names of power.

Guardians of the Gates of the Treasure open to the disciples, allowing them to pass upward and inward.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 469 / THE PISTIS SOPHIA. 471 / THE PISTIS SOPHIA. 473; lines 23717-23794 confidence: high

The passage connects the appointed time with seven cycles or ages, perfected humanity, a state called interplanetary Nirvana, spiritual contemplation, and the opening of the Gates of the Treasure of the Great Light for the pilgrim crossing the heights.

The passage describes perfected humanity, a timeless state called interplanetary Nirvana, the opening of the Gates of the Treasure of the Great Light, and the pilgrim crossing the heights.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / EXTRACTS FROM BOOKS OF THE SAVIOUR. 511 / FRAGMENTS OF A FAITH FORGOTTEN. / EXTRACTS FROM BOOKS OF THE SAVIOUR. 513; lines 25545-25585 confidence: medium

Before appearing, the Great Sabaoth gazes on Paraplex's regions so they may dissolve; souls in Paraplex's torments are brought forth and led into the Sphere.

Souls are described as perishing in Paraplex's torments, then being brought forth and led again into the Sphere.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / EXTRACTS FROM BOOKS OF THE SAVIOUR. 509 / FRAGMENTS OF A FAITH FORGOTTEN. / EXTRACTS FROM BOOKS OF THE SAVIOUR. 511; lines 25446-25489 confidence: high

Mary, the chief questioner, asks why the aerial Ways of the Midst below the Fate-Sphere are set over great torments and fears receivers carrying souls to judgments.

Mary describes aerial Ways of the Midst below the Fate-Sphere, set over great torments, and fears receivers carrying souls to their judgments.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 491 / THE PISTIS SOPHIA 493 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 24663-24716 confidence: high

"such people can receive pardon from no one save only the Mystery of the Ineffable."

Receiving or achieving mysteries affects pardon, after-death outcomes, and eligibility for favorable conditions in another life.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 491 / THE PISTIS SOPHIA 493 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 24663-24716 confidence: high

Unbelieving friends and relatives of those who have received the mysteries may be helped by prayers and invocations, gaining a better after-death lot and being sent back into conditions favorable for receiving the mysteries in another life.

Prayers and invocations by mystery-recipients may procure a better after-death lot and send unbelieving relatives and friends back into conditions favorable for receiving the mysteries.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 491 / THE PISTIS SOPHIA 493 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 24663-24716 confidence: high

The answer is unclear; one who accomplishes the highest higher mystery "shall soar into the Kingdom of Life" without apology or sign, but the text does not say martyrdom pains can be avoided.

One who accomplishes the highest higher mystery is said to soar into the Kingdom of Life when leaving the body.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / EXTRACTS FROM BOOKS OF THE SAVIOUR. 513 / FRAGMENTS OF A FAITH FORGOTTEN. / EXTRACTS FROM BOOKS OF THE SAVIOUR. 515; lines 25644-25686 confidence: high

Fire, water, and wine cleanse sins; blood is a sign of the body of human kind and is received in the region of Barbelo; the Spirit draws souls into the region of Light.

The Spirit draws all souls into the region of Light, and the mysteries are said to bring souls into the Light of lights and regions of Truth.
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Fragments of a Faith Forgotten FROM THE ACTS OF JOHN. 433 / FROM THE ACTS OF JOHN. 435 / FROM THE ACTS OF JOHN. 437 / FROM THE ACTS OF JOHN. 439; lines 22430-22513 confidence: high

A Gospel of Philip passage is introduced as an apology or defense used by the soul in its ascent to the Heaven-world through the middle spaces.

The Gospel of Philip excerpt is introduced as an apology or defense used by the soul in its ascent to the Heaven-world while passing through middle spaces.
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Fragments of a Faith Forgotten FROM THE ACTS OF THOMAS. / FROM THE ACTS OF THOMAS. 421 / FROM THE ACTS OF THOMAS. 423 / FROM THE ACTS OF THOMAS. 425; lines 21805-21849 confidence: high

The king's brother dies, his soul is taken by angels to see heavenly habitations, and he desires the palace built by Thomas.

After death, the brother's soul is taken up by angels to view heavenly habitations and choose a dwelling.
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Fragments of a Faith Forgotten INDEX. / FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / FRAGMENTS OF A FAITH FORGOTTEN.; lines 4468-4604 confidence: low

Index entry for souls includes breathed out, classes, coming and going, frenzied, incarnation, return, and saviours.

The index mentions souls coming and going, souls in incarnation, return of souls, saviours of souls, sublunary regions, spaces of light, and purgatorial or seven spheres.
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Fragments of a Faith Forgotten INDEX. / FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / INDEX.; lines 4011-4162 confidence: low

“Prayer, John's last ... morning ... of the earth-born”; “Prayers of Therapeuts ... for dead ... sacramental.”

The index groups entries for prayers for the dead, purgatorial spheres, purgations of matter, degrees of purification, and a ladder of purification.
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Fragments of a Faith Forgotten MARCION. / MARCION. 243 / MABCION. 245 / MAECION. 247; lines 14587-14680 confidence: high

The Good God says the God of the Law will instigate servants to crucify the Son; the Son is then to descend to Hell, be received as one of the dead, liberate captives there, and bring them up.

After Christ's descent and liberation of captives, the souls are freed from Hell and carried up to the Father.
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Fragments of a Faith Forgotten OF THE BOOK OF -THE GREAT LOGOS / ACCORDING TO THE MYSTERY. / BOOK OF THE GREAT LOGOS. 519 / BOOK OF THE GREAT LOGOS. 521; lines 25899-25938 confidence: high

The mysteries are associated with the interior of the Treasure of Light; when consummated, Receivers take the soul from the body and bear it through inferior spaces into the Light-treasure.

The soul is taken from the body by Receivers and carried through inferior spaces into the Light-treasure, then proceeds inward through spaces, orders, and powers.
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Fragments of a Faith Forgotten PISTIS SOPHIA TREATISE ... ... 459 506 / SYNOPSIS OF CONTENTS. XXV. / XXVI. FRAGMENTS OF A FAITH FORGOTTEN. / SYNOPSIS OF CONTENTS. XXV11.; lines 1324-1384 confidence: medium

The headings say the disciples enter the Way of the Midst; the ordering of the fate-sphere is described; mysteries up to the Light-treasure are promised; and the punishments of the Ways of the Midst and their duration are listed.

The headings mention the Way of the Midst, the fate-sphere, the Light-treasure, punishments of the Ways of the Midst, and lower regions.
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Fragments of a Faith Forgotten SOME FORGOTTEN SAYINGS. / SOME FORGOTTEN SAYINGS. 595 / SOME FORGOTTEN SAYINGS. 597 / SOME FORGOTTEN SAYINGS. 599; lines 29225-29313 confidence: high

The first-person speaker recognizes and gathers himself, refuses to sow children for the ruler, tears up the ruler's roots, gathers scattered limbs, and says he is from the realms above.

The note identifies the speech as the soul of the initiate passing through unseen realms, each governed by a ruler who is a minister of Death; the speech says the speaker is from realms above.
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Fragments of a Faith Forgotten SUMMARY OF THE CONTENTS OF THE SO-CALLED / PISTIS SOPHIA TREATISE ... ... 459 506 / SYNOPSIS OF CONTENTS. XXV. / XXVI. FRAGMENTS OF A FAITH FORGOTTEN.; lines 1253-1321 confidence: medium

“The After-death State of the Uninitiated Righteous”

The headings distinguish after-death states of uninitiated righteous, sinner, and initiated righteous, and also mention gates of light, outer darkness, and oblivion.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA 493 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 495 / THE PISTIS SOPHIA. 497; lines 24809-24905 confidence: high

Destiny leads the man to death; then the Receivers of Wrath come to lead the soul out of the body.

The passage lays out an ordered postmortem route: removal from the body, three-day travel through regions and aeons, descent into Chaos, ascent toward the Way of the Midst, and arrival before the Judge.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 461 / THE PISTIS SOPHIA. 463 / THE PISTIS SOPHIA. 465 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 23406-23454 confidence: medium

In reply to Philip, the conversion of the spheres is explained as aiding the salvation of souls; perfected souls will be counted in the heritage of the height, dwell in the Light-treasure, and the Rulers' power is in matter.

The conversion of the spheres aids salvation, perfected souls are associated with the heritage of the height, and they dwell in the Light-treasure.
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Fragments of a Faith Forgotten THE ESSENES. 135 / THE TENDENCIES OF GNOSTICISM. / THE TENDENCIES OF GNOSTICISM. 139 / THE TENDENCIES OF GNOSTICISM. 141; lines 10581-10653 confidence: medium

At the end of the world-cycle, the "spiritual" receive "nirvana," the "psychic" receive seonian bliss, and the "hylic" remain in matter-obscuration until the end of the Great Peace; this is contrasted with the "Poor Men" expectation of earthly feasting.

The passage presents differentiated final states for spiritual, psychic, and hylic classes at the end of the world-cycle.
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Fragments of a Faith Forgotten THE NUMBER-SYMBOLISM OF MARCUS. 375 / THE NUMBER-SYMBOLISM OF MARCUS. 377 / THE NUMBER-SYMBOLISM OF MARCUS. 379 / THE NUMBER-SYMBOLISM OF MARCUS. 381; lines 19956-20031 confidence: high

"There were also prayers for the dead, and also formulae for the soul in passing through the seven gates of the seven purgatorial spheres"

The passage explicitly mentions formulae for the soul passing through seven gates of seven purgatorial spheres and describes powers of the regions making way.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 479 / THE PISTIS SOPHIA. 481 / THE PISTIS SOPHIA. 483 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 24191-24247 confidence: high

Mary asks whether those who do not receive the Mystery of the Ineffable before death will enter the Light-Kingdom; the Master answers that whoever receives any mystery of light will after death find rest in the Light-world appropriate to that mystery.

The Master says that whoever receives any mystery of light will after death find rest in the Light-world appropriate to that mystery.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 481 / THE PISTIS SOPHIA. 483 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTTS SOPHIA. 485; lines 24250-24332 confidence: high

Whoever receives the first mystery of the First Mystery becomes king over the spaces of the First Saviour in the Light-realm, up to the twelfth.

The passage describes souls leaving the body, receiving lots in the Inheritance, inheriting regions of the Ineffable, and encountering ordered Spaces with differing requirements.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 499 / THE PISTIS SOPHIA. 501 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 503; lines 25092-25171 confidence: high

Mary asks about the type of Outer Darkness and the number of spaces and punishment regions; an elaborate description follows of the space-dragon, tail in mouth, its twelve dungeons, rulers, doors, watching angels, souls entering the Dragon, torments, and degrees of fires.

Outer Darkness is described through regions of punishment, a Dragon, twelve dungeons, rulers, doors, angels, torments, and fires.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 487 / THE PISTIS SOPHIA. 489 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 491; lines 24521-24607 confidence: high

The soul, “on going forth from the body,” is taken by “the Receivers of Light,” and “Three days shall they journey round with that soul” through creatures and the elements of judgments.

The passage lays out post-mortem handlers, a three-day journey, passage through judgments, instruction, sealing, and destination or rebirth for the soul.
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Fragments of a Faith Forgotten THE PISTTS SOPHIA. 485 / THE PISTIS SOPHIA. 487 / THE PISTIS SOPHIA. 489 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 24462-24518 confidence: high

The passage describes torments of fire and ice, the Great Dragon of the Outer Darkness, and unrepentant souls who are without existence until the end of the aeon and frozen in that state.

The passage assigns unrepentant souls guilty of the greatest sins to torments in the Outer Darkness and a frozen state of non-existence until the end of the aeon.
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Fragments of a Faith Forgotten THE PISTTS SOPHIA. 485 / THE PISTIS SOPHIA. 487 / THE PISTIS SOPHIA. 489 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 24462-24518 confidence: medium

The passage asks what happens after death to good people who have not received the mysteries and begins the Master's answer concerning a perfectly righteous person without the mysteries.

The passage explicitly raises the question of the after-death state of good or righteous people who have not received the mysteries.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 501 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 503 / THE PISTIS SOPHIA. 505; lines 25174-25252 confidence: medium

Before the First Mystery no soul of humanity, prophet, or patriarch had fully entered the Light; prophets and patriarchs will be sent back into righteous bodies to find the mysteries and inherit the Kingdom.

Souls are described as not yet fully entering the Light, as being cleansed and transformed into pure light, and as brought into the Light through the keys of the mysteries.
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Pistis Sophia INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION / THE FIFTH DOCUMENT; lines 10034-10108 confidence: high

Andreas asks about a proud despiser; Jesus describes the soul's route through the World, Amente, Ariel, Chaos, Ialdabaoth and forty-nine demons, the road of the Middle, the Virgin of the Light, the Sphere, purifying water beneath the Sphere, the cup of forgetfulness, and a dumb deformed body.

Souls are moved by receivers through named regions and stages, including the World, Amente, Chaos, the road of the Middle, the Sphere, and outer Darkness, with assigned durations and punishments.
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Pistis Sophia INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION / THE FIFTH DOCUMENT; lines 10110-10195 confidence: high

Iohannes asks about a good man without the mysteries after leaving the body; Jesus says Receivers of Bainkhoookh come after his soul and take her with joy.

The good soul after leaving the body is escorted through the World, Amente, the road of the Middle, judgment before the Virgin of the Light, the Aeons of the Sphere, purifying water, and return to a body.
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Pistis Sophia INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION / THE FIFTH DOCUMENT; lines 9931-9948 confidence: medium

"fire and punish her"; she is taken "upon the road of the Middle," where each Ruler punishes her for "six other months with eight days."

The subject is moved through named cosmic locations and authorities: fire punishment, the road of the Middle and its Rulers, the Virgin of the Light, Receivers, Aeons of the Sphere, and water below the Sphere.
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Pistis Sophia INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION / THE FIFTH DOCUMENT; lines 9950-10033 confidence: high

Mariham asks Jesus about the continual slanderer; Jesus says Abiout and Kharmon, Receivers of Ariel, bring the soul out of the body and spend three days showing it the creatures of the World.

The passage repeatedly maps souls after death through named places and agents: the World, Amente, Chaos, the road of the Middle, the Virgin of the Light, the Sphere, and other punitive locations.
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Pistis Sophia INTRODUCTION / THE FIFTH DOCUMENT / INDEX OF PSALMS AND ODES / INDEX; lines 10260-10594 confidence: medium

Amente is indexed, including Amente of the Chaos; Chaos subentries include ruler, bonds, fires, darkness, power, punishment, and gates.

Entries include Amente, Chaos, Outer Darkness, chambers of punishment, gates, punishments, Land of the Light, and Inheritance of Light.
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Pistis Sophia INTRODUCTION / THE FIFTH DOCUMENT / INDEX OF PSALMS AND ODES / INDEX; lines 10596-10835 confidence: medium

“Middle, the”; entries include Iao, deacons, place, captain, angels, near the Virgin, and “Road, of the Middle.”

Index entries include the road of the Middle, Paradise, outer Darkness, chambers of punishment, punishments, ticket, sign, and named cosmological regions.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1108-1188 confidence: medium

The Sphere of Destiny is variously described as the Second Sphere reached after the First Sphere, as Great Destiny in the head of the Æons or Zodiac and the Kingdom of Adamas, and as the visible firmament.

The passage describes cosmic levels including earth, the First Sphere, the Second Sphere or Sphere of Destiny, the head of the Æons or Zodiac, and the visible firmament.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1271-1336 confidence: high

The Third Document is compared to Egyptian funerary texts and is said to have punishments after death and means of escape as its principal theme.

The Third Document is said to focus on punishments after death and escape, with four hells of graduated intensity.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1338-1402 confidence: high

The disciples' upward flight with Jesus is described as intended merely to show terrors of one Place of Punishment.

The disciples' upward flight with Jesus is said to have the object of showing them the terrors of a Place of Punishment.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1338-1402 confidence: high

The commentator says the sect behind the Fourth Document was preoccupied with hell terrors, magic, and astrology; the Ineffable One and First Mystery are not mentioned, and Pistis Sophia is only casually named as supplying a Power for Venus.

The Fourth Document is characterized by preoccupation with hell terrors, and the Fifth Document is described as having hell and torments as its only subject.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1671-1748 confidence: high

The questions and answers concern how mysteries brought by Jesus are to enable recipients to avoid consequences of sins and after death inherit the Kingdom of Light.

Mysteries, formulas spoken over dying or dead persons, and knowledge of names of Powers are described as securing deliverance from hells and admission into the Kingdom of Light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1671-1748 confidence: medium

The questions and answers concern how mysteries brought by Jesus are to enable recipients to avoid consequences of sins and after death inherit the Kingdom of Light.

The passage says the mysteries are used to avoid consequences of sins, escape tortures in Amente and other hells, and inherit or enter the Kingdom of Light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1879-2025 confidence: medium

The note explains topos as apparently a Greek translation of Egyptian Ker-t, a residence for a spirit or body such as the Sun, also linked with Alexandrian zone or sphere language.

The passage mentions topos/Ker-t as a cosmic residence or sphere, Aeons and Chaos as ordered regions, an Ophite diagram with passwords, highest realms, return, and three robes.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 2752-2798 confidence: medium

The vesture is said to include the glory of the names of the Herald or First precept, five Marks, the great Legate or great Light, five Leaders or Companions, Treasury of the Light arrays and Saviours, seven Amens, seven Voices, five Trees, three Amens, Twin Saviour, nine Guards of three Gates, those on the Right and Middle, the great Invisible or Forefather, Triple-powers, Aeons, Rulers, Archangels, Angels, Destiny, heavens, Sphere, firmaments, and Places.

The passage names the Treasury of the Light, three Gates, and nine Guards within a larger map of aeons, spheres, heavens, firmaments, and places.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 3063-3137 confidence: high

Jesus says he altered the rulers' path for the salvation of souls; otherwise souls would be destroyed or delayed, while the changed path purifies souls quickly, lifts up the saved, and dissolves the unsaved.

Jesus explicitly says he altered the path so souls would not be destroyed or delayed and so saved souls would be lifted up.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 3063-3137 confidence: high

Jesus says he altered the rulers' path for the salvation of souls; otherwise souls would be destroyed or delayed, while the changed path purifies souls quickly, lifts up the saved, and dissolves the unsaved.

Souls are purified quickly and lifted up, while purified light is carried to the Treasury of the Light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 3384-3468 confidence: medium

The hymn says God will deliver souls out of every matter, prepare a city in the Light, and that delivered souls and those receiving mystery will dwell in and inherit that place.

The hymn says God will deliver souls out of every matter, prepare a city in the Light, and that delivered souls and mystery recipients will dwell and inherit there.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 3803-3888 confidence: medium

Philippos says the power prophesied through David in the eighty-seventh psalm; the cited prayer describes crying to the Lord, nearness to Amente, descent to the pit, being among the dead and tombs, darkness and shade of death, divine wrath, abandonment by acquaintances, and being surrounded as by water.

Philippos applies psalmic images of Amente, the pit, the dead, tombs, darkness, and shade of death to Pistis Sophia's affliction in Chaos.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5448-5532 confidence: medium

The cited Ode says the hand opened a road for faithful ones, redeemed them from tombs and embalmed corpses, clothed dead bones with a body, gave unmoving ones energy of life, and made corruption new as a holy dwelling.

The passage links the opened or directed road with bringing Pistis Sophia out of Chaos and toward indestructible life.
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Jesus praises Maria's exactness, speaks of the Consummation of the Aeon and catching-up of the Universe, and clarifies that the Treasury of the Light will be reckoned as a speck of dust and as the sun's daylight in relation to the Place of the Inheritance of mystery recipients.

Jesus describes places in the Inheritances of the Light for souls who received successive mysteries, within a discourse on the consummation and catching-up of the Universe.
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The souls receiving Mystery come to the Place of the Middle, are baptised with spiritual unction and sealed, pass through the Middle, Right hand, and inner places of the nine Guards, Twin-saviours, three Amens, twelve Saviours, five Trees, and seven Voices; each gives its seal, and the souls enter the Inheritances of the Light.

Souls receiving mysteries pass through the Middle, the Right hand, and inner places of multiple ranked orders before entering the Inheritances of the Light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 6287-6367 confidence: high

Maria Magdalene asks Jesus not to be angry with her repeated exact questioning; she says her brothers preach to humanity so people may hear, repent, be delivered from cruel judgments of wicked Rulers, go to the Height, and inherit the kingdom of the Light.

Maria describes humanity repenting, being delivered from judgments, going to the Height, and inheriting the kingdom of the Light; Jesus also describes the Inheritance of the Light as the place where mystery recipients remain.
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Maria asks what type those who receive the mystery of the Light will become in the midst of the last Helper.

Jesus says those who receive mysteries of the Light, after coming out of the body of matter, remain in high or lower arrays according to the mysteries they received.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 651-733 confidence: high

Mary Magdalene and the other disciples question the Saviour about the Heavenly Places; he promises to lead them through all Upper worlds to the Ineffable One, with higher worlds described as greater in size and light.

The Saviour promises to lead the disciples through all Upper worlds to the Ineffable One, with higher worlds described as greater in size and light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 651-733 confidence: high

The One Word of the Ineffable One, spoken over the dying or dead, expedites passage to the heaven appropriate to initiation status or ensures reincarnation in a righteous body for the wholly uninitiate.

The One Word spoken over the dying or dead expedites passage to the appropriate heaven or ensures reincarnation in a righteous body for the wholly uninitiate.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 6835-6918 confidence: high

The speaker addresses the recipients as perfect and entrusted with every mystery; he describes one who receives the one word of the mystery and, when coming out of the body of matter of the Rulers, is loosened from the body by the Receivers of Contentious ones.

After leaving the body, the soul passes through the Places of the Rulers and the Places of the emanations of the Light and reaches the Place of Inheritance.
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Maria asks whether inheritance of the kingdom of Light is possible without knowing the word of the Ineffable; the Saviour says each receiver of a mystery inherits the corresponding Place, but knowledge of the Universe requires the one word of the Ineffable, and he says he is that knowledge.

The passage describes ranked Places and arrays in the Light, with each recipient remaining in the Place corresponding to the mystery received and exercising authority over lower arrays.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7003-7045 confidence: high

The speaker discusses the glory of recipients of the mystery of the First Mystery; when such a person comes out of the body of matter of the Rulers, the Receivers of the Contentious bring the soul out, the soul becomes an overflow of light, the Receivers fear, and the soul goes to the Height and passes Places of the Rulers and emanations of the Light.

After leaving the body, the soul goes or flies to the Height and passes through the Places of the Rulers and the Places or emanations of the Light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7003-7045 confidence: medium

The soul gives no answer, defence, or symbol in any Place of the Light or Place of the Rulers; it passes through all Places, surpasses all, and reigns over all Places of the First Saviour.

Receiving the mysteries is linked to the soul passing through all Places without giving answer, defence, or symbol.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7047-7111 confidence: high

Completing the first mystery in all its figures causes the soul, after coming out of the present body, to become a great overflow of light and pass through the Place of the Rulers and Place of the Light until reaching the Places of its kingdom.

The soul comes out of the body, becomes light, passes through Places of the Rulers and Places of the Light, or is steered from Place to Place and array to array toward the Virgin of the Light and the kingdom.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7113-7181 confidence: high

The third mystery of the Ineffable is completed and named over a man coming out of the body, who is connected with cruel punishments, judgments, and various fires of the Rulers.

The man comes out of the body, is removed from punishments, brought toward the Virgin of the Light, and the passage describes passage through Places toward the kingdom of the mystery received.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7183-7256 confidence: medium

Recipients of more excellent mysteries remain in more excellent or higher Places, while lower mysteries correspond to lower Places in the Light kingdom.

The passage orders recipients into high and lower Places within spaces and lots of the kingdom of Light according to the mysteries and glory each receives.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7258-7335 confidence: high

The Saviour invites Andreas to ask; Andreas wonders how humans in the material world and body can leave the world, pass over firmaments and cosmic ranks, and inherit the kingdom of Light.

Andreas frames the problem as how humans, after coming out of the world, pass over firmaments and cosmic rulers to inherit the kingdom of Light; the closing promise includes going to the Height and inheriting Light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7337-7419 confidence: high

They 'will go unto the Height,' enter the Places of the emanations of the Light, and become kings in the kingdom of the Light.

The disciples are told they will come out of the body, go to the Height, and pass through named Places such as the Place of the Rulers, Invisibles, Middle, Right hand, emanations of Light, and the kingdom.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 735-807 confidence: high

“lesser mysteries” admit the faithful recipient to heaven and confer “great beatitude after death.”

The dead recipient must hand in a defence, password, and symbol during upward flight to secure passage to a heaven.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 735-807 confidence: high

Andrew asks how people can undertake the long and dangerous after-death journey among the Great Powers of the Treasurehouse; the Saviour replies that they and he share the same origin, matter, substance, and Confusion.

Andrew describes the after-death route as long, dangerous, and taking place among the Great Powers of the Treasurehouse and their subordinates.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7506-7552 confidence: medium

"These are all the limits of the roads for those who are worthy of the mysteries of the Light."

The passage describes the virtues and reception of mysteries as the limits of the roads for those worthy of the mysteries of the Light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7554-7600 confidence: high

The Saviour says that a righteous sinless person who has not received any mystery of the Light is met at departure from the body by Receivers of one of the great Triple powers, who carry the soul from the Receivers of Contentious ones and move with it for three days in all creations of the World.

The soul leaves the body and is escorted through the creations of the World, Chaos, judgments, the road of the Middle, Rulers, the road of the light of the sun, and the Virgin of the Light.
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The soul of such a man is not cast back to the World on the Height, but becomes in the dwelling place of the dragon of outer Darkness.

The transgressor's soul is not cast back to the World but is assigned to the dragon of outer Darkness, the place of weeping and gnashing of teeth.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7817-7885 confidence: high

Mariham asks about a good brother filled with mysteries grieving for a brother, kinsman, or other man who has died and is in cruel judgments and punishments.

The passage describes a mystery rite that removes a soul from the punishments and judgments of the Rulers and transfers it toward the Virgin of the Light and a new righteous body.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7817-7885 confidence: high

At that hour the person leaves the body of matter; the soul becomes an effluence of Light, flies to the Height, passes through every Place of the Rulers and Light, reaches its Kingdom, and gives no answer or defence because it is without symbol.

The soul becomes a great effluence of Light, flies to the Height, passes through every Place of the Rulers and Light, and reaches its Kingdom without answer or defence.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7915-7999 confidence: low

When the man's time is completed, Fate is said to come out first and lead the man.

At the end of the passage, when the man's time is completed, Fate is said to come out first and lead the man.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 8000-8084 confidence: high

Rulers bind the soul by Destiny; Contentious Receivers extract the soul from the body and spend three days with it through Places and Aeons while the counterfeit spirit and Fate follow.

The passage gives a mapped sequence after death: extraction from the body, three-day movement through Places and Aeons, descent to Chaos, road of the Middle, judgment before the Virgin, embodiment, or ascent to a kingdom.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 8085-8169 confidence: high

The soul is brought out of the body and followed by Fate and the counterfeit spirit, which is bound to her by seals and bonds of the Rulers; the soul speaks the mystery of loosening and dismisses the counterfeit spirit with Fate.

The soul leaves the body and moves through Chaoses, the road of the Rulers of the Middle, Aeons, places of the Left and Right, the gate of Life, and the Treasury of the Light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 809-872 confidence: high

The passage names four Places of Punishment—Amente, Chaos, the Middle Way, and Outer Darkness—discusses their possible locations, and compares them with the Book of the Dead, Enochian literature, and Pagan Egyptian belief.

The passage names four Places of Punishment and assigns them tentative cosmological locations.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 8170-8253 confidence: high

Second meaning: the soul receiving mystery reaches the Rulers of the road of the Middle; they fear before her, she gives the mystery of fear, returns Fate and the counterfeit spirit to their places, gives defence and seals to road Rulers, and gives honour, glory, respect, seals, and hymns to Places of the Light.

The soul leaves the body, travels on roads, encounters Rulers, is brought to a judge, and can be cast into the body or Sphere of Aeons.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 8255-8298 confidence: high

Maria asks what type of baptisms forgive sin, refers to Contentious Ministers connected with witnessing and convicting sins in judgments, and asks whether baptismal mysteries blot out sins or cause forgetfulness.

The passage describes Ministers among judgments who hold, convict, and punish souls of sinners in the Chaoses.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 8255-8298 confidence: medium

The Contentious ones cannot pass through the Chaoses to the arrays above the Chaoses to convict souls coming out of those Places, but they convict and seize souls of sinners without mysteries.

The Contentious ones are unable to pass through the Chaoses to the arrays above the Chaoses, while souls and Places are discussed in relation to these regions.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 8384-8468 confidence: medium

A First Mystery recipient who dies unrepentant has judgment beyond every judgment; his dwelling is in the "mouth of the dragon of the Darkness which is outer," and he is petrified in punishments and consumed unto the age.

The passage gives postmortem destinations and consequences, including the dragon's mouth of outer Darkness and non-return to the changes of the bodily World.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 8469-8541 confidence: high

Those who receive the mysteries but die without repentance are said to dwell in the midst of the mouth of the dragon in the outer Darkness, where they consume away and become without existence unto age.

The Saviour describes consequences at the time of coming out of the body: inheritance of the kingdom of Light for the self-governed, and alienation or outer Darkness for the unrepentant.
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The Saviour says that if people knew the time when they come out of the body, they would govern themselves, avoid sin, and inherit the kingdom of the Light.

The saying about the thief in the night and the vigilant householder is linked to knowing the hour of coming out of the body and avoiding sin.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 8619-8692 confidence: high

Many souls come into the world through the cycle of change of the body; some who heard the teaching find the mysteries at the completion but find the gate of the Light shut, so no one can come in or go out.

Late-arriving souls come to the gate of the Light, knock, are refused recognition, and are sent to outer Darkness.
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Maria asks whether souls that come into the world for many cycles and neglect to receive mystery, trusting in another cycle, risk not attaining the mysteries.

Maria and the Saviour refer to souls coming into the world for many cycles and by the cycle of change of the body; delaying reception of mysteries risks arriving too late.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 8694-8744 confidence: medium

Jesus says the outer Darkness is a great dragon with its tail in its mouth, outside and around the world, containing many judgment places and twelve chambers of cruel punishments, each with a differently faced ruler.

The passage organizes the outer Darkness as a realm containing places of judgment and twelve chambers of cruel punishments, each governed by rulers.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 874-963 confidence: high

Jesus shows the disciples five torture-chambers of the Middle Way, each presided over by an Authority and assistants chosen from rebellious Rulers; each punishes particular sins caused by ministers entering man.

Five torture-chambers of the Middle Way are shown, with Authorities punishing sins and sinful souls receiving specified terms of punishment.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 8746-8820 confidence: high

Maria asks whether souls taken to that Place pass through “these twelve doors of the chambers” according to judgment; the Saviour answers that not every soul is taken into the dragon through those doors.

The passage describes routes and places for souls after death, including the Sphere and cycles, twelve chamber doors, the dragon’s tail-mouth, outer Darkness, Amente, Chaos, the Rulers on the road of the Middle, and the Height or kingdom of Light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 8822-8880 confidence: high

The Saviour answers Maria that certain unrepentant sinners, when they come out of the body, are taken to the outer Darkness.

The passage maps the soul's movement after leaving the body through outer Darkness, judgment places, the dragon, the Place of the Middle, the Virgin of the Light, the seven Virgins, and the Treasury or arrays of the Light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 8882-8966 confidence: high

Maria asks about receivers of the mysteries making beams of light and passing through every Place to the Place of inheritance; the Saviour confirms this for those who receive the mystery while alive and leave the body.

The passage maps souls leaving the body through Places, punishments, dragon chambers, light-realms, and destinations such as inheritance or the Virgin of the Light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 8967-8996 confidence: high

Angels of Ieou are vigilant at the chambers of that Place and carry a soul close to Ieou, the first man and Legate of the First precept.

Souls are carried by angels to Ieou, examined, and assigned outcomes involving the World, the dragon of outer Darkness, and the Treasury of the Light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 8998-9082 confidence: high

Maria explains the unrighteous mammon as the dragon of the outer Darkness and says that knowing and saying one of its names brings deliverance from Darkness and ascent to the Light of the Treasury.

The passage says one who understands the mystery of a name of the dragon and says it when left in outer Darkness or completing the bodily cycle will be delivered, come up from Darkness, and be taken to the Light of the Treasury.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9143-9227 confidence: high

The Saviour says the Rulers seal the counterfeit spirit into the soul and order it concerning the soul after death, so that the soul is accused in places of judgment, punished for sins, kept from the Light, and turned toward change of body.

The soul leaves the body, is accused in places of judgment, is either prevented from reaching the Light or reckoned among those of the Light of the Height.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9402-9468 confidence: high

Maria asks whether any soul went to the Light before the Saviour came. The Saviour answers that no soul went into the Light before his coming, and that he has now opened the gates and roads to the Light for those worthy of the mysteries.

The Saviour says no soul entered the Light before his coming, but now he has opened gates and roads that take in unto the Light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9555-9598 confidence: high

Mariham worships Jesus, kisses his hands, asks about the roads of the Middle, their punishments, escape from them, the seizure and punishment of souls, the Receivers of judgments, and inheritance of the Light of the Father.

The passage connects roads of the Middle, souls, punishments, Aeons, Places, and the Treasury of the Light with means for going to these destinations.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9600-9663 confidence: high

Ieou, called the Father of Jesus' Father, takes away three hundred and sixty unbelieving Rulers of Adamas, binds them in aery Places below the Sphere, and places five great Rulers over them on the road of the Middle.

The passage locates Rulers and souls in aery Places below the Sphere, the road and gate of the Middle, the Treasury of the Light, the Right, the Sphere, and punitive places of Paraplex.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 965-1040 confidence: high

The fragment begins with punishment for cursing and continues with punishments for evil speaking, murder, theft, pride, blasphemy, sodomy, and the Black Mass; it introduces Amente, Chaos, the Middle Way, and the Outer Darkness as successive hells and names Ariel and Ialdabaoth as torturers.

The passage names four hells and says punishments in them are successive.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 965-1040 confidence: high

The fragment begins with punishment for cursing and continues with punishments for evil speaking, murder, theft, pride, blasphemy, sodomy, and the Black Mass; it introduces Amente, Chaos, the Middle Way, and the Outer Darkness as successive hells and names Ariel and Ialdabaoth as torturers.

Chaos is one of the hells and is associated with Ialdabaoth and Persephone as punitive figures.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9665-9714 confidence: high

Ariuth the Ethiopian-woman is introduced as the woman ruler of the second array, black in appearance, with fourteen demons under her who rule many others.

Ariuth and Hecate rule places where souls taken by robbery undergo timed punishments and torment.
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When the Sphere turns, little Sabaoth the good, called Zeus, comes to the fourth Aeon called the Crab, and Bubasti, called Aphrodite, comes to the tenth House called the He-goat.

The release scenes occur when the Sphere turns and Sabaoth/Zeus and Bubasti/Aphrodite occupy named Aeons or Houses such as Crab, He-goat, Scorpion, and Bull.
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Veils between Left and Right are drawn back; Ieou looks out on the Right; the world and Aeons are moved; Ariuth's places dissolve and are destroyed; the souls in her punishments are taken away and thrown back to the Sphere.

After each ruler's places dissolve, the souls in punishment are taken away and thrown back to the Sphere another time.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9716-9785 confidence: high

Souls connected with this ruler spend one hundred thirty-eight years in his places, where his demons torment them by smoke of darkness and evil fire until they waste away and perish.

The passage describes souls in the places or punishments of cosmic rulers for fixed periods, links misconduct and sinners with punishment, and frames the teaching as the roads of the Middle.
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When the Sphere turns, little Sabaoth/Zeus comes to the ninth Aeon called Archer and Bubasti/Aphrodite comes to the third Aeon called Twin; veils between the Left and Right are drawn back.

In both described sequences, the Sphere turns, named figures come to named Aeons, veils between Left and Right are drawn back, punitive places dissolve, and souls are thrown back to the Sphere.
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Jesus hymns in the great name; the Places of the road of the Middle are hidden, and Jesus remains with the disciples on air of light.

The passage locates Jesus and the disciples on air of light, names hidden places and light treasuries, and says the spirit leads every soul to the Place of the Light.
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Jesus says that whoever knows the Name, when coming out of the body of matter, cannot have the soul held back by smoke, darkness, authority, the Ruler of the Sphere of Destiny, angel, archangel, or power.

The soul that knows the Name leaves the body of matter and cannot be held back by listed authorities, rulers, angels, archangels, and powers.
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mangaian

Myths and Songs from the South Pacific A TAHITIAN MYTH. / TAPAIRU; OR, FAIRY WOMEN AND MEN. / A SONG IN HONOUR OF MAUAPA. / BY PANGEMIRO, LORD OF MANGAIA, CIRCA 1816.; lines 13518-13588 confidence: medium

Each valley has crevices draining water; the direct road to spirit-land through Tiki's chasm is closed, so fairies use narrow passages to climb up for mortal dances.

The passage identifies Tiki's chasm as a former direct road to spirit-land and describes other narrow passages used after that route was closed.
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Myths and Songs from the South Pacific ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND. / THE ADVENTURES OF NGARU. / THE DRAMA OF NGARU.; lines 12265-12329 confidence: medium

The passage is headed as the Drama of Ngaru and described as a reed-throwing match for women in honor of Patikiporo, composed by Tuka circa 1815.

The passage is framed as an adventure in Spirit-World; the note places Miru's narcotic kava in the shades, where inebriate spirits are carried to a fatal oven and cooked, and says Ngaru defeats Miru's arts.
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Myths and Songs from the South Pacific AITUTAKIAN HELL. / AITUTAKIAN HEAVEN. / FOR TEREAVAIS FETE. COMPOSED BY KAPUA, 1824. / SNEEZING.; lines 8332-8456 confidence: high

Lines for Umuakaui refer to Poepoe or Speck-land: the speaker parts forever, goes alone to Speck-land, and sees Mangaia fade from sight.

The passage names multiple destinations or waypoints of the unseen world, including Poepoe, Rangikapua, Puara-moamoa, Tiairi, the warriors’ resting-place, the shades, and Avaiki.
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Myths and Songs from the South Pacific AITUTAKIAN HELL. / AITUTAKIAN HEAVEN. / FOR TEREAVAIS FETE. COMPOSED BY KAPUA, 1824. / SNEEZING.; lines 8332-8456 confidence: high

Ikoke says he and Takurua will meet in the warriors’ resting-place; the prose explains that Ikoke must die violently to meet his brother, because all who die naturally are devoured by Mini.

Ikoke can meet his murdered brother only by violent death in order to reach the warriors’ resting-place, while other sayings place warrior dance in Tiairi.
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Myths and Songs from the South Pacific AKAREINGA. FINALE. / CIRCA 1795. / TUMU. INTRODUCTION. / PAPA.; lines 9768-9797 confidence: low

“A favouring breeze sweeps the entrance of the ghost-cave; / 'Tis for Puvai, about to depart.”

The departure is framed at the entrance of a “ghost-cave,” and the figure then moves over billows.
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Myths and Songs from the South Pacific AKAREINGA. / FINALE. / INTRODUCTION TO THE FETE OF RIUVAKA. / COMPOSED BY KIRIKOVI, CIRCA 1760.; lines 11317-11615 confidence: high

The chorus asks why there is a chasm of Tiki and answers that it is to shut down the natives of Avaiki, glossed as nether-world.

Avaiki is glossed as nether-world or spirit-world, a chasm closes it, and a dead boy returns to this world to instruct the living.
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Myths and Songs from the South Pacific BY PANGEMIRO, LORD OF MANGAIA, CIRCA 1816. / PROLOGUE TO THE DRAMATIC FETE OF POTIKI, / ON HIS ASSUMPTION OF THE TEMPORAL / SOVEREIGNTY, CIRCA 1790.; lines 13591-13901 confidence: high

“Open the entrance to spirit-world, / That Oroiti and Tane may come up.”

The passage repeatedly opens entrances to Avaiki or spirit-world for named beings to come up and ends by closing the mouth of spirit-world with the raised great drum.
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Myths and Songs from the South Pacific BY PANGEMIRO, LORD OF MANGAIA, CIRCA 1816. / PROLOGUE TO THE DRAMATIC FETE OF POTIKI, / ON HIS ASSUMPTION OF THE TEMPORAL / SOVEREIGNTY, CIRCA 1790.; lines 13904-14055 confidence: medium

The fragment says Ati is smitten at Apepe and bound to the land of darkness; the speaker is devoured by assembled gods but saved by friendly Tapairu met on the road.

The song fragment names a land of darkness, a road, divine consumption, and rescue by friendly Tapairu.
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Myths and Songs from the South Pacific CHAPTER X. / ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND. / THE ADVENTURES OF NGARU.; lines 11828-11917 confidence: high

Miru, a fierce she-demon in Avaiki, plans to destroy Ngaru in an ever-blazing oven and sends her daughters Kumutonga-i-te-po and Karaia-i-te-ata to the upper world to entice him to marry them and visit the shades; they tell Moko their mission while Ngaru feigns sleep.

Miru sends her daughters from Avaiki to the upper world to induce Ngaru to marry them and visit the shades, where she intends to destroy him.
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Myths and Songs from the South Pacific CHAPTER X. / ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND. / THE ADVENTURES OF NGARU.; lines 11919-12061 confidence: high

Moko delays the fairy women with hospitality and sends little lizard servants to Miru’s underworld domain; they discover Miru’s kava for stupefying victims, who are cooked in her oven and eaten.

The passage distinguishes upper world, Avaiki/underworld, shades, a named mountain on the route, and caves described as a road to spirit-land.
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Myths and Songs from the South Pacific CHAPTER X. / ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND. / THE ADVENTURES OF NGARU.; lines 12063-12162 confidence: high

Two Karakerake birds belonging to Moko appear; Ngaru asks them for a cord, two cords fall from their feet, and he is borne aloft to the upper world and deposited before Moko, who has long pined for him while he was in the shades. A note glosses Oraka/Auraka as a dreadful chasm or gates of Hades.

The passage identifies Ngaru as long a prisoner in the shades, says he had descended there and defeated Miru, and narrates his return upward to Moko.
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Myths and Songs from the South Pacific CHAPTER X. / ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND. / THE ADVENTURES OF NGARU.; lines 12164-12262 confidence: high

The Miru story is described as an old belief about natural death: fairy women fetch Ngaru like a corpse, wrapped in tapa and carried to Miru’s deep cavernous domain.

The commentary describes Ngaru being fetched as a corpse to Miru’s cavernous domain and pulled up from the repository of the dead on his return to life.
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Myths and Songs from the South Pacific CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA. / AITUTAKIAN HELL.; lines 8109-8186 confidence: high

Priests assert that at death human spirits descend to goddess Miru's domains; Miru is deformed, terrible, and has long feasted on the dead.

The passage states that human spirits descend after death to Miru's domains, and Tekauae's spirit visits that realm.
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Myths and Songs from the South Pacific CIRCA 1770. / TUMU. / INTRODUCTION. / PAPA.; lines 8969-9009 confidence: high

"At Vairorongo, towards the setting sun"; "Tarry with us this evening. I go far away, mother,"

The speaker says it goes far away, and the chorus specifies that the route is a perilous path to spirit-land.
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Myths and Songs from the South Pacific COMPOSED BY KIRIKOVI, CIRCA 1760. / CHAPTER X. / ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND.; lines 11618-11717 confidence: high

Kura “fell with the branch of the sacred tree, cleaving the earth” and reached “Avaiki, or spirit-world.”

Eneene descends into Avaiki/spirit-land to recover Kura, his wife, after spirits capture her.
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Myths and Songs from the South Pacific COMPOSED BY KIRIKOVI, CIRCA 1760. / CHAPTER X. / ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND.; lines 11719-11755 confidence: high

Eneene lets himself through the low roof, takes the released prisoner's place, and replies to the guard by imitating Kura's voice; the trick is not discovered.

The passage presents an escape from a prison-house in spirit-world, reunion at a rendezvous, and transport upward through a chasm to this world.
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Myths and Songs from the South Pacific COMPOSED BY KIRIKOVI, CIRCA 1760. / CHAPTER X. / ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND.; lines 11719-11755 confidence: medium

The myth is said to indicate that “the souls of the dead congregate on this tree” and are borne on its branches “to Hades.”

The explanatory note states that dead souls congregate on the bua tree and are borne on its branches to Hades.
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Myths and Songs from the South Pacific COMPOSED IN MEMORY OF VAIANA, BY HER HUSBAND NAUPATA, / IN 1824. / CHAPTER IX. / THE SOUL.; lines 8564-8670 confidence: high

The mourners chant along the western shore, sleep in rugged caves near the sea after watching the ocean path where Veetini's spirit disappeared, search the southern shore, and then reach the eastern coast and occupy the Ruddy Cave washed by surf.

The mourners watch the ocean path where Veetini's spirit disappeared; Veetini returns over the ocean in the bright trail of the sun and says he must depart in the bright track of the sun to spirit-land.
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Myths and Songs from the South Pacific COMPOSED IN MEMORY OF VAIANA, BY HER HUSBAND NAUPATA, / IN 1824. / CHAPTER IX. / THE SOUL.; lines 8672-8701 confidence: high

Veetini leads the procession west along the beach to Vairorongo, Kongo's sacred stream, facing the setting sun; his body lies nearby on a hill.

Veetini's body is nearby, he says he no longer belongs to this world, calls for descent to nether-land, and travels over the western ocean in the track of the setting sun.
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Myths and Songs from the South Pacific DEATH-LAMENT FOR VARENGA, DAUGHTER OF / AROKAPITI. / COMPOSED BY KOROA, CIRCA 1817. / INTRODUCTION.; lines 10437-10470 confidence: medium

“DEATH-LAMENT FOR VARENGA, DAUGHTER OF AROKAPITI. COMPOSED BY KOROA, CIRCA 1817.”

The death-lament frame and introduction place Varenga in spirit-land and say she is now wed there.
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Myths and Songs from the South Pacific DEATH-TALKS AND DIRGES. / GHOST-KILLING (TA I TE MAURI). / DEATH-TALKS. / EVA, OR DIRGE-PROPER.; lines 14273-14349 confidence: high

The axe-dirge uses iron-wood mimic axes to cleave the earth that swallowed the dead; Avaiki is under Mangaia, and performers wish for an opening through which the departed spirit might return while they weep.

Avaiki is said to be under Mangaia, and the earth is described as having swallowed the dead.
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Myths and Songs from the South Pacific DEATH-TALKS. / EVA, OR DIRGE-PROPER. / EVA-TOKI, OR AXE-DIRGE. / EVA TA, OR CRASHING-DIRGE,; lines 14595-14862 confidence: high

Ruru is hailed as a predestined chief; lightning comes to fetch his spirit; he is cut down; heaven's thunders salute him.

Lightning fetches Ruru's spirit, Rongo is asked to open the horizon toward spirit-land, and Miru's domain is given as a destination for Ruru's spirit.
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Myths and Songs from the South Pacific DEATH-TALKS. / EVA, OR DIRGE-PROPER. / EVA-TOKI, OR AXE-DIRGE. / EVA TA, OR CRASHING-DIRGE,; lines 14595-14862 confidence: medium

Brave sons begotten of Tutavake are told that dread Miru awaits and Mangaia will fade from sight; the note states that because Ruru did not die a warrior's death, his spirit enters the domains of cruel Miru.

The note states that Ruru's non-warrior death sends him to cruel Miru, while another note identifies Tiairi as a warrior's paradise for those who died violently.
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Myths and Songs from the South Pacific EVA TA, OR CRASHING-DIRGE, / BY HIS FATHER KORONEU, CIRCA 1820. / THE FIRST MURDER AND THE FIRST BATTLE. / WHY HUMAN SACRIFICES WERE OFFERED.; lines 15368-15463 confidence: medium

Rangi offers a rat to Rongo on the original marae, descends to the shades to visit his divine grandfather, and learns from Rongo's displeasure that a human sacrifice is required.

Rangi descends to the shades to visit Rongo and returns to the upper world with knowledge of the required sacrifice.
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Myths and Songs from the South Pacific EVA-TOKI, OR AXE-DIRGE. / EVA TA, OR CRASHING-DIRGE, / BY HIS FATHER KORONEU, CIRCA 1820. / THE FIRST MURDER AND THE FIRST BATTLE.; lines 15212-15303 confidence: medium

“Ascending a hill (which represents the left heel of the giant ‘Te-manava-roa’)” he sees dust near “the-chasm-of-Tiki,” through which communication with the nether-world was kept.

The chasm of Tiki is described as maintaining communication with the nether-world, and Tutavake returns to the shades after the killing.
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Myths and Songs from the South Pacific EVA, OR DIRGE-PROPER. / EVA-TOKI, OR AXE-DIRGE. / EVA TA, OR CRASHING-DIRGE, / BY HIS FATHER KORONEU, CIRCA 1820.; lines 14966-15119 confidence: high

The chorus says dung is fit food for such gods, the parents are in deep mourning like that first used by Tiki, they mourn the beloved first-born, wish the gods could wake the dead, and describe the mother weeping and the spirit wandering at One-makenukenu.

The passage locates the dead child's spirit at One-makenukenu and invokes the Fairy of the Axe to cleave open the secret road to spirit-land.
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Myths and Songs from the South Pacific EVA, OR DIRGE-PROPER. / EVA-TOKI, OR AXE-DIRGE. / EVA TA, OR CRASHING-DIRGE, / BY HIS FATHER KORONEU, CIRCA 1820.; lines 14966-15119 confidence: high

“Fairy of the axe! cleave open / The secret road to spirit-land; and / Compel Vatea to give up the dead!”

Ruateatonga, the Fairy of the Axe, is called on to cleave open the secret road to spirit-land.
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Myths and Songs from the South Pacific F. MAX MULLER. / INTRODUCTORY REMARKS. / CON TENTS. / VIII. -HADES; OR, THE DOCTRINE OF SPIRIT- WORLD.; lines 760-808 confidence: high

Chapter VIII is headed 'Hades' or the doctrine of spirit-world and lists Aitutakian hell, Aitutakian heaven, a dramatic song of Miru, sneezing, and a farewell chant at a women's reed-throwing match.

The contents repeatedly name Hades, spirit-world, Aitutakian hell and heaven, spirit-land, the invisible world, shades, and spirit-journey items.
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Myths and Songs from the South Pacific F. MAX MULLER. / INTRODUCTORY REMARKS. / CON TENTS. / VIII. -HADES; OR, THE DOCTRINE OF SPIRIT- WORLD.; lines 760-808 confidence: high

Chapter IX is headed immortality of the soul and lists dirges and laments, Veetini meeting his father, ghosts led by Vera preparing for final departure, Puvai leading a band of ghosts to the shades, and a spirit-journey.

The contents list ghosts led by Vera preparing for final departure and Puvai leading a band of ghosts to the shades.
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Myths and Songs from the South Pacific F. MAX MULLER. / INTRODUCTORY REMARKS. / CON TENTS. / VIII. -HADES; OR, THE DOCTRINE OF SPIRIT- WORLD.; lines 760-808 confidence: high

Chapter X is headed adventures in spirit-world and lists an escape from spirit-land, the adventures and drama of Ngaru, a ball-thrower's song, and a journey to the invisible world.

The contents list an escape from spirit-land, adventures in spirit-world, and a journey to the invisible world.
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Myths and Songs from the South Pacific FINALE. / BY TIKI (1820), IN FULL CHORUS. / THE FIRE-GOD'S SECRET. / THE FIRE-GOD'S SONG.; lines 3137-3255 confidence: high

Maui takes Mauike's two fire-sticks, returns to the red pigeon, restores its tail, re-enters it, carries the sticks away, parts the rocks with words learned from Buataranga, avoids guardians through his mother's help, reaches Rupe-tau, resumes human form, and returns Tane's bird.

Maui leaves the land of ghosts, travels through a chasm whose rocks part by formula, avoids guardians of the road to the shades, and returns to the upper world.
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Myths and Songs from the South Pacific FIRST OFFSHOOT. / FOUNDATION. / UNUUNU RUA. / SECOND OFFSHOOT.; lines 9092-9157 confidence: high

"I go far away, mother," followed by "By a perilous path to spirit-land."

The passage describes a far journey by a perilous path to spirit-land.
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Myths and Songs from the South Pacific FIRST OFFSHOOT. / INUINU RUA. SECOND OFFSHOOT. / INUINU TORU. THIRD OFFSHOOT. / INUINU A. FOURTH OFFSHOOT.; lines 9649-9700 confidence: high

"Art thou bound for Vavau, the home of ghosts ?"

The passage names Vavau as the home of ghosts and describes a route over billows, through pandanus groves and thickets, to a shore where spirits of the dead wander.
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Myths and Songs from the South Pacific FOR TEREAVAIS FETE. COMPOSED BY KAPUA, 1824. / SNEEZING. / COMPOSED IN MEMORY OF VAIANA, BY HER HUSBAND NAUPATA, / IN 1824.; lines 8458-8561 confidence: high

"COMPOSED IN MEMORY OF VAIANA, BY HER HUSBAND NAUPATA, IN 1824."

In a memorial song for Vaiana, she is said to have sped to Avaiki, disappeared at the horizon where the sun drops, and reached a distant land from which she will not return.
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Myths and Songs from the South Pacific FOR TEREAVAIS FETE. COMPOSED BY KAPUA, 1824. / SNEEZING. / COMPOSED IN MEMORY OF VAIANA, BY HER HUSBAND NAUPATA, / IN 1824.; lines 8458-8561 confidence: medium

Rakoia is introduced as chanting in 1815 the praises of his first-born Enuataurere, who was accidentally drowned at Tamarua.

Enuataurere, introduced as accidentally drowned, is said in chant to trip over the ruddy ocean with the foaming crest of the billow as a path.
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Myths and Songs from the South Pacific FOUNDATION. / FIFTH OFFSHOOT. / PAPA AKAOTI. . LAST FOUNDATION. / AKAREINGA. FINALE.; lines 9339-9381 confidence: high

The solo addresses Vera: halt on the journey, turn eyes to Mangaia, and look again at parents whose days are spent in tears.

The dirge addresses Vera as on a journey, gives a resting place at the Red-Cave, the editorial note places the dirge in death-talks, and a nearby heading speaks of ghosts led by Vera preparing for final departure.
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Myths and Songs from the South Pacific FOUNDATION. / FIFTH OFFSHOOT. / PAPA AKAOTI. . LAST FOUNDATION. / AKAREINGA. FINALE.; lines 9339-9381 confidence: medium

“So-and-so is passing over the sea.”

The editor states that at Rarotonga the dying are described as passing over the sea.
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Myths and Songs from the South Pacific FOUNDATION. / FIRST OFFSHOOT. / SECOND OFFSHOOT. / INUINU RUA.; lines 9854-9951 confidence: medium

“Yonder is the bark — the canoe — of Puvai”; he “sorrowfully” bends over it.

The section title concerns immortality of the soul, while the song describes a canoe departure toward a yonder land, ghostly covering, sea travel, and Tiki leading the way.
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Myths and Songs from the South Pacific FOUNDATION. / FIRST OFFSHOOT. / SECOND OFFSHOOT. / THIRD OFFSHOOT.; lines 10362-10395 confidence: high

Winds are asked to waft an unnamed figure over the ocean; a frail bark is identified as a canoe full of spirits from Mangaia and is driven over the sea by fierce currents.

The passage describes spirits from Mangaia in a canoe over the sea and says that the addressee and sister have reached the gathering-place of spirits.
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Myths and Songs from the South Pacific FOUNDATION. / INUINU TAI. / FIRST OFFSHOOT. / INUINU RUA. SECOND OFFSHOOT.; lines 9483-9574 confidence: high

“I turn my eyes ... to another land”; “may my spirit rest” in another region.

The passage describes a spirit and a troop of ghosts moving through named or vivid terrain: chasm, rocks, sea, ocean, darkness, and guidance.
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Myths and Songs from the South Pacific FOUNDATION. / INUINU TAI. / FIRST OFFSHOOT. / INUINU RUA. SECOND OFFSHOOT.; lines 9483-9574 confidence: medium

“I lead this feeble troop of ghosts.”

The speaker leads a troop of ghosts, and the tearful band is described as under Vera’s guidance.
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Myths and Songs from the South Pacific FOUNDATION. / UNUUNU A. / FOURTH OFFSHOOT. / UNUUNU RIMA.; lines 9235-9294 confidence: high

"I go far away, mother, / ... / By a perilous path to spirit-land."

The translated chorus explicitly describes travel 'by a perilous path to spirit-land.'
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Myths and Songs from the South Pacific FOUNDATION. / UNUUNU A. / FOURTH OFFSHOOT. / UNUUNU RIMA.; lines 9235-9294 confidence: medium

"O that Vera might but revisit earth, / Gliding over the shimmering sea."

Vera’s wished revisit to earth is described as gliding over the shimmering sea, while the same passage also names travel to spirit-land.
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Myths and Songs from the South Pacific FOUNDATION. / UNUUNU TAI. / PAPA. / FIRST OFFSHOOT.; lines 9037-9089 confidence: high

"I go far away, mother"; "By a perilous path to spirit-land."

The passage explicitly names a perilous path to spirit-land and frames it as a far-away departure.
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Myths and Songs from the South Pacific FOUNDATION. / UNUUNU TORU. THIRD OFFSHOOT. / PAPA. / FOUNDATION.; lines 9193-9232 confidence: high

“By a perilous path to spirit-land.”

The chorus describes a perilous path to spirit-land, and the note identifies Ngake as slain while represented as traversing the ocean.
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Myths and Songs from the South Pacific FOURTH OFFSHOOT. / UNUUNU RIMA. / FOUNDATION. / FIFTH OFFSHOOT.; lines 9296-9337 confidence: high

The solo voice refers to the beach where waves beat, a rough path, the regions of the sun-setting, and says to the mother that the speaker goes far away.

The passage describes Vera's spirit starting by canoe on a perilous ocean path toward Iva, spirit-land, also framed as the regions of the sun-setting.
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Myths and Songs from the South Pacific IMAGINARY REPRESENTATION OF VATEA. / DRAMATIC SONG OF CREATION. / BODY. SPIRIT. / TIAIO, KING AND GOD.; lines 1997-2064 confidence: medium

A dispute over disrespect to the gods occurred; Mouna, priest of Tane-the-man-eater, killed Tiaio, and Tiaio's blood entered the brook by Motoro's marae and then the ocean.

Tiaio's blood travels from brook to ocean, the sacred stream is tied to Tuna the eel, and the spirit reaches the sea through a fissure before possessing the shark.
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Myths and Songs from the South Pacific IN 1824. / CHAPTER IX. / THE SOUL. / VAIPO'S DIRGE FOR VEETINI.; lines 8704-8806 confidence: high

"The news has sped to Avaiki / Of Veetini about to die. / Sad day of death!"

Veetini's approaching death is followed by references to Avaiki or Spirit-world, the sky, waves and sea, the sun's setting track, and nether-land as stages or landmarks of movement.
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Myths and Songs from the South Pacific INTRODUCTION. / FOUNDATION. / FIRST OFFSHOOT. / SECOND OFFSHOOT.; lines 11156-11314 confidence: high

"At length thou takest a long flight. / Dear child, ere now thou hast reached / The loftiest heights of Mount Ikurangi."

The passage maps the child-spirit's post-mortem movement through Mount Ikurangi, Vatea's presence, ocean-edge places, dismal shades, and great spirit-land.
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Myths and Songs from the South Pacific INTRODUCTION. / FOUNDATION. / FIRST OFFSHOOT. / SECOND OFFSHOOT.; lines 11156-11314 confidence: medium

"Thy exile spirit is overtaken / By darkness at the ocean's edge."

The spirit is overtaken at the ocean's edge, ghosts gather, and a dreadful oven awaits all who pass over the ocean to spirit-land.
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Myths and Songs from the South Pacific INUINU A. FOURTH OFFSHOOT. / MAUTU. / A JOURNEY TO THE INVISIBLE WORLD. / A TAHITIAN MYTH.; lines 13259-13386 confidence: high

The mother discloses the secret road to spirit-land and teaches the brothers the necessary formula.

The mother discloses a secret road to spirit-land and a formula, and the brothers use the charm to enter the land reached through the opened earth.
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Myths and Songs from the South Pacific INUINU A. FOURTH OFFSHOOT. / MAUTU. / A JOURNEY TO THE INVISIBLE WORLD. / A TAHITIAN MYTH.; lines 13388-13464 confidence: high

After three days, the shark returns; the boys ride across the ocean, break a coconut on the shark’s head, are left swimming, and are later forgiven and carried to the farthest limit of spirit-land.

The brothers cross the ocean to the farthest limit of spirit-land and search there for their father Oema.
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Myths and Songs from the South Pacific INUINU A. FOURTH OFFSHOOT. / MAUTU. / A JOURNEY TO THE INVISIBLE WORLD. / A TAHITIAN MYTH.; lines 13388-13464 confidence: high

The aged woman says the body is in the stercus hole; the brothers find only a skeleton, wrap the bones in a mat, kill the old woman, kill the priest and first man, and burn their dwellings.

The brothers return to the upper world carrying Oema’s bones for Ouri.
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Myths and Songs from the South Pacific INUINU TAI. / FIRST OFFSHOOT. / INUINU RUA. SECOND OFFSHOOT. / INUINU TORU. THIRD OFFSHOOT.; lines 9577-9647 confidence: high

"Press forwards on our journey; Take care that we miss not the way."

The passage describes ghosts traveling through named places, wayfinding, a difficult entrance, resting points, a cave, and continued departure.
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Myths and Songs from the South Pacific INUINU TAI. / FIRST OFFSHOOT. / INUINU RUA. / SECOND OFFSHOOT.; lines 12552-12772 confidence: high

Ngaru's home is placed in Shady-Land; Kumutonga is to bear him to spirit-land as food for Miru; kava branches are stripped to stupefy him; the route passes toward Taumareva at the edge of the skies.

The passage names Shady-Land, spirit-land, Taumareva at the edge of the skies, the Heavenly Mountain, the shades, Spirit-Land, and Auraka as locations in Ngaru's threatened movement and rescue.
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Myths and Songs from the South Pacific INUINU RUA. / INUINU A. / FOURTH OFFSHOOT. / AKAREINGA. FINALE.; lines 9998-10010 confidence: high

“Puvai by his early death is qualified to lead off a band of ghosts to the shades.”

Puvai’s early death qualifies him to lead a band of ghosts to the shades.
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Myths and Songs from the South Pacific INUINU TORU. THIRD OFFSHOOT. / INUINU A. FOURTH OFFSHOOT. / INUINU RIMA, FIFTH OFFSHOOT. / AKAREINGA. FINALE.; lines 9736-9766 confidence: high

The commentary says the spirits of the dead are marshalled by Vera on Mangaia’s eastern shore, led over rocks and through thickets around the southern half of the island, and brought to a western point for final departure to the shades.

The dead follow a specified route from the eastern shore, across the southern half of Mangaia, to a western departure point for the shades, with named places and directional markers.
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Myths and Songs from the South Pacific KOROA, CIRCA I 796. / TUMU. / PAPA. / UNUUNU TAI,; lines 11061-11106 confidence: medium

“A SPIRIT-JOURNEY. A DIRGE FOR PUKUKARE AND KOURAPAPA, BY THEIR FATHER KOROA, CIRCA I 796.”

The English heading explicitly labels the passage “A Spirit-Journey,” and the same heading identifies it as a dirge for two named persons; the Papa section also names Avaiki in quoted speech.
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Myths and Songs from the South Pacific KOROA'S LAMENT FOR HIS SON KOURAPAPA ' / TUMU. INTRODUCTION. / PAPA. FOUNDATION. / INUINU TAI. FIRST OFFSHOOT.; lines 10043-10094 confidence: high

"Here is the feast / For Ura who lies at the bottom / of the deep cave."

Ura is placed at the bottom of a deep cave and in his grave; the note says human spirits go down to their abode, linger near the cave where bodies were thrown, and later depart to the shades.
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Myths and Songs from the South Pacific LAMENT FOR MOURUA / TUMU. INTRODUCTION. / PAPA. / FOUNDATION.; lines 10651-10695 confidence: high

Ghosts from a cave, when the coral tree blossomed, departed by leaping from rock to rock, moving to the reef, crossing the ocean like Veetini, and disappearing with the sun in the nether-world.

The ghosts' route is described in stages: cave, rocks, reef, ocean, and disappearance with the sun in the nether-world.
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Myths and Songs from the South Pacific LAMENT FOR MOURUA / TUMU. INTRODUCTION. / PAPA. / FOUNDATION.; lines 10651-10695 confidence: medium

The disembodied spirits avoid the fragrant but fatal bua tree but cannot escape Miru, mistress of the shades.

The spirits avoid the fragrant but fatal bua tree but cannot escape Miru, mistress of the shades.
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Myths and Songs from the South Pacific MANGAIA. / AITUTAKIAN HELL. / AITUTAKIAN HEAVEN. / FOR TEREAVAIS FETE. COMPOSED BY KAPUA, 1824.; lines 8209-8330 confidence: high

"Miru has an oven ... in spirit-land"; the chorus links it with what devoured the tribe of Tane.

The passage locates Miru in Avaiki, spirit-land or Hades; states that those who go down are devoured at her burning oven; and preserves a farewell to Miru's domains.
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Myths and Songs from the South Pacific MANGAIA. / AITUTAKIAN HELL. / AITUTAKIAN HEAVEN. / FOR TEREAVAIS FETE. COMPOSED BY KAPUA, 1824.; lines 8209-8330 confidence: medium

The farewell is translated: "Farewell, brother, I go to the domains of Miru!"

The prose quotes an ancient farewell in prospect of dissolution: the speaker says he goes to Miru's domains.
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Myths and Songs from the South Pacific MAUTU. / A JOURNEY TO THE INVISIBLE WORLD. / A TAHITIAN MYTH. / TAPAIRU; OR, FAIRY WOMEN AND MEN.; lines 13467-13515 confidence: medium

Miru is described as living in the nether-world, cooking human spirits, having a son Tautiti who presides over a dance, and having four beautiful daughters called Tapairu.

Miru's home is in the nether-world, where she cooks human spirits in her oven.
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Myths and Songs from the South Pacific OF THE LONDON MISSIONARY SOCIETY. / WITH A PREFACE BY / F. MAX MULLER, M.A., / PREFACE.; lines 485-583 confidence: medium

Avaiki is described as the Mangaian interior, invisible, or nether world; Ayiki is named as a lower region among Brahmans and Buddhists, but related Polynesian forms are cited to weaken a Sanskrit-Polynesian comparison.

Avaiki is explicitly described as the Mangaian interior, invisible, or nether world, and Ayiki is described as a lower region in another tradition.
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Myths and Songs from the South Pacific PAPA. / FOUNDATION. / INUINU TAI. / FIRST OFFSHOOT.; lines 9426-9481 confidence: high

The addressee is told to advance to a level rock, wait for a favourable wind to cross the sea, and is watched sorrowfully by the father Mitimiti.

The passage presents a route toward Iva and the land of ghosts, including sea travel and entry through a gaping grave.
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Myths and Songs from the South Pacific PROLOGUE TO THE DRAMATIC FETE OF POTIKI, / ON HIS ASSUMPTION OF THE TEMPORAL / SOVEREIGNTY, CIRCA 1790. / THE FAIRY OF THE FOUNTAIN.; lines 14058-14148 confidence: high

At Aorrangi in Rarotonga, the Vaitipi fountain is described; after full moon, a dazzling white woman and man rise from the crystal water from the shades and take taro, plantains, bananas, and coconuts to nether-world to eat raw.

The Vaitipi fountain is the place from which beings come up from the shades and through which the fairy woman later descends toward the invisible world.
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Myths and Songs from the South Pacific RATA'S CANOE. / A LEGEND FROM AITUTAKI. / USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII.; lines 7317-7401 confidence: high

“The proper name for Hades is Avaiki; in Tahitian, Hawai'i; in New Zealand, Hawaiki.” Other expressions in ancient songs and myths are said to designate places or territories in Avaiki.

The passage presents Avaiki as a vast hollow beneath the island and describes entrances to the nether-world through pits, chasms, caves, and an inland opening associated with the dead.
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Myths and Songs from the South Pacific TEKURAAKI. / SONG OF THE SHORE KING, HIGH PRIEST OF / RONGO. / COMPOSED BY VAIPO FOR RAOA'S FETE, CIRCA 1815.; lines 2102-2172 confidence: medium

The gods are divided into dwellers in day and dwellers in night or shades; all thirteen principal gods except Rongo are classed as dwellers in day. Day dwellers act unseen among mortals and descend to night or Avaiki; night dwellers ascend to day but generally prefer spirit-land.

The commentary describes day-dwelling gods descending to night or Avaiki and night-dwelling gods ascending to day, with Avaiki identified as a home of major divinities or spirit-land.
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Myths and Songs from the South Pacific THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA. / DRAMATIC SONG OF CREATION. / BODY. SPIRIT.; lines 1553-1683 confidence: high

Tiki’s hole is a deep gloomy chasm and regular road to Avaiki; through it the three brothers descend to Avaiki or ascend to daylight at pleasure.

Tiki’s hole is a named chasm-road to Avaiki through which the three brothers descend and ascend at will.
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Myths and Songs from the South Pacific THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA. / DRAMATIC SONG OF CREATION. / BODY. SPIRIT.; lines 1910-1994 confidence: medium

Motoro's body was said to have been devoured by sharks, but his spirit floated on hibiscus over ocean waves to Mangaia and possessed Papaaunuku, producing oracle speech from a foaming mouth.

Motoro's body is devoured by sharks, while his spirit floats on hibiscus over the ocean to Mangaia.
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Myths and Songs from the South Pacific THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA. / AITUTAKIAN HELL. / AITUTAKIAN HEAVEN.; lines 8188-8207 confidence: high

Iva is described as a good land under Tukaitaiia's guardianship, with abundant food and fine sugar-cane; fortunate spirits there spend time with Tukaitaua and chew sweet sugar-cane.

The passage distinguishes departing or fortunate spirits who reach Iva, an afterlife land of ease and food abundance.
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Myths and Songs from the South Pacific THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA. / AITUTAKIAN HELL. / AITUTAKIAN HEAVEN.; lines 8188-8207 confidence: high

Tekauae warns people to guard against Miru; coconut kernel and sugar-cane placed near the stomach at death deceive Miru, and thus-provided spirits go to Iva and feast.

Coconut kernel and sugar-cane placed by the dead are said to deceive Miru and allow departing spirits to go to Iva.
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Myths and Songs from the South Pacific THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA. / AITUTAKIAN HELL. / AITUTAKIAN HEAVEN.; lines 8188-8207 confidence: medium

Iva is described as a good land under Tukaitaiia's guardianship, with abundant food and fine sugar-cane; fortunate spirits there spend time with Tukaitaua and chew sweet sugar-cane.

Iva is under the guardianship of a pleasing, benevolent, gentle being with whom successful spirits spend time.
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Myths and Songs from the South Pacific THE FIRE-GOD'S SONG. / THE SKY RAISED ; OR, THE ORIGIN OF PUMICE / STONE. / THE SUN MADE CAPTIVE.; lines 3463-3556 confidence: high

"O pillar ! open, open up, / That Manuahifare may enter and descend to nether-world (Avaiki)." The pillar then opens and Manuahifare descends.

Manuahifare and then Maui pass through a pillar or post opened by words and descend to Avaiki or the nether regions.
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Myths and Songs from the South Pacific THE MARINER'S COMPASS OF POLYNESIA. / POLYNESIAN PLURALS. / POLYNESIAN NUMERATION. / INDEX.; lines 17450-17622 confidence: medium

Entries include adventures in spirit-world, escape from spirit-land, Hades, Aitutakian heaven and hell, journey to the invisible world, spirit-journey, and Veetini or immortality of the soul.

The index groups entries on adventures in spirit-world, escape from spirit-land, Hades, Aitutakian heaven and hell, journey to the invisible world, spirit-journey, and immortality of the soul.
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Myths and Songs from the South Pacific THE SOUL. / VAIPO'S DIRGE FOR VEETINI. / THE CLOSING OR DAY-SONG FOR TENIO'S FETE. / BY KOROA. CIRCA 1814.; lines 8809-8885 confidence: medium

A note says Tautiti was supposed to be present at the dance he originated and returned to the shades once it was over.

Tautiti's visit ends with a return to the shades, Veetini's spirit revisits this world, and Tiki's journey in search of Veetini is referenced.
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Myths and Songs from the South Pacific THE SUN MADE CAPTIVE. / MAUI ENSLAVING THE SUN. / THE SKY RAISED. / MAUI'S LAST AND GREATEST ACHIEVEMENT.; lines 3896-3955 confidence: high

The king showed the visitors an uninhabited islet as the site of the ancient road to spirit-land; no hole was visible, but locals said digging deep enough would reveal it.

A place on an islet is identified as an ancient road to spirit-land, with an aperture said to lead to imprisoned spirits beneath the earth.
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Myths and Songs from the South Pacific THIRD OFFSHOOT. / AKAREINGA. / FINALE. / LAMENT FOR MOURUA; lines 10615-10649 confidence: medium

“At the gathering-place of ghosts is this home, / Built by thine ancestors”

The passage locates a home at a gathering-place of ghosts and describes spirits resting, speaking, wandering, and sitting there.
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Myths and Songs from the South Pacific THIRD OFFSHOOT. / UNUUNU A. / AKAREINGA. / FOURTH OFFSHOOT.; lines 10397-10435 confidence: medium

“Prosperous be thy perilous pilgrimage ... May soft zephyrs waft thee on ... Too late to accompany the ghosts / Which are hurried o'er the sea by / fierce currents.”

The passage says ghosts are hurried over the sea by fierce currents, and the addressee may be too late to accompany them.
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Myths and Songs from the South Pacific TUMU. INTRODUCTION. / PAPA. / FOUNDATION. / FIRST OFFSHOOT.; lines 9800-9852 confidence: high

The solo voice farewells beloved parents, asks that a mourning procession follow, calls for weeping over a tender son, and says a fair wind will bear him to spirit-land/Iva.

The speaker farewells parents, is mourned as a son, and is borne by a fair wind toward spirit-land/Iva before departing over the billows.
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Myths and Songs from the South Pacific TUMU. INTRODUCTION. / PAPA. / FOUNDATION. / FIRST OFFSHOOT.; lines 9800-9852 confidence: medium

A favouring breeze sweeps the entrance of the ghost-cave Anakura, and the chorus calls attention to the hum of ghosts.

The passage locates ghosts or spirits at the entrance of Anakura and along the beach by Double Cave.
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Myths and Songs from the South Pacific TUMU. / INTRODUCTION. / PAPA. / FOUNDATION.; lines 9012-9035 confidence: high

"the spirits of the dead assembled at Vairorongo, facing the setting sun, to await the proper period for their departure."

The note states that dead spirits gather at a named place, face the setting sun, and wait for the proper time to depart, with Iva glossed as spirit-land.
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Myths and Songs from the South Pacific TUMU. / INTRODUCTION. / PAPA. / FOUNDATION.; lines 9012-9035 confidence: medium

"the spirits of the dead assembled at Vairorongo, facing the setting sun, to await the proper period for their departure."

The note specifies that the assembled spirits of the dead face the setting sun while awaiting departure.
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Myths and Songs from the South Pacific UNUUNU RUA. / INTRODUCTION. / FOUNDATION. / FIRST OFFSHOOT.; lines 11109-11153 confidence: medium

The introduction addresses a child, calls the child's god bad, describes the child's body as attenuated, and says a wasting sickness must end the child's days.

The passage links a fatal wasting sickness with Pukukare's statement that he will leave his mother and rest in spirit-world.
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Myths and Songs from the South Pacific UNUUNU TAI. / UNUUNU RUA. / FIRST OFFSHOOT. / SECOND OFFSHOOT.; lines 10744-10897 confidence: medium

One of Mourua's sons dreams that Mourua reproaches his relatives because, when his body reached the bottom of Raupa, many of his former victims rose and beat his bones until sore.

A son dreams that Mourua reproaches his relatives after the corpse reaches Raupa and describes events at the chasm bottom.
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Myths and Songs from the South Pacific UNUUNU TORU. / FIRST OFFSHOOT. / SECOND OFFSHOOT, / THIRD OFFSHOOT.; lines 10557-10613 confidence: medium

The figure was “buried in the ancestral marae” on “steep Maungaroa,” hidden by tall fern.

The passage presents a deceased figure buried at an ancestral marae and imagines her spirit revisiting the site and hovering among rocks.
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Myths and Songs from the South Pacific UNUUNU TORU. / FIRST OFFSHOOT. / SECOND OFFSHOOT, / THIRD OFFSHOOT.; lines 10557-10613 confidence: medium

A note says Kauava is a cave near the sea on the western part of the island, where some families of ghosts loved to congregate.

The notes describe Kauava as a cave where ghosts congregate and where a house was prepared for a distinguished spirit.
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Myths and Songs from the South Pacific UNUUNU RUA. / UNUUNU TORIU. / FOUNDATION. / FIRST OFFSHOOT.; lines 10319-10360 confidence: high

“'Tis a spirit pilgrimage, O mother.”

The passage explicitly calls the journey a spirit pilgrimage and sends the child on a voyage to spirit-land.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7404-7500 confidence: high

At Aremauku, a cliff over the western ocean was said to contain the direct road to spirit-land; by this route Maui descended to Mauike’s home and wrested the secret of fire; one district had a one-eyed race.

The passage identifies a direct road to spirit-land at Aremauku, describes its closure, says dead spirits must descend by another route, and describes ghosts wandering along the sea margin.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7502-7602 confidence: high

Spirits delight in following the sun; the sun's solstice rising points at Ana-kura and Karanga-iti become rendezvous for ghosts from different halves of Mangaia.

The passage gives named rendezvous points, a timed dawn departure, a coastal route following the sun, assembly at Vairorongo, and entry into Avaiki through the sun-god's aperture.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7502-7602 confidence: medium

Spirits delight in following the sun; the sun's solstice rising points at Ana-kura and Karanga-iti become rendezvous for ghosts from different halves of Mangaia.

Rendezvous points are tied to solstice positions, the passage refers to a long annual train, and a late ghost must wait until a new troop forms the following winter.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7604-7699 confidence: high

A reinga vaerua is defined as a point of departure for spirit-land; three are said to exist on Mangaia, all facing the setting sun.

The passage maps spirit-departure places facing west, routes along rocks and reef edges, the track of the setting sun, and related westward routes in Rarotonga and Samoa.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7604-7699 confidence: high

A reinga vaerua is defined as a point of departure for spirit-land; three are said to exist on Mangaia, all facing the setting sun.

Several locations are explicitly called reinga vaerua, glossed as leaping-places of souls, and spirits leap or depart from stones, cliff, and reef edges.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7604-7699 confidence: high

Once the soul is lodged on the giant tree, the bua descends to nether-world; the spirit sees a net beneath the root, held by Akaanga and assistants, falls into it, and is submerged in the freshwater lake Vai-roto-ariki.

The spirit sees a net beneath the bua tree, falls into it, is held by Akaanga and assistants, and is submerged in a freshwater lake where escape is vain.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7701-7799 confidence: high

In Avaiki, Miru's four daughters prepare strong kava for unwilling visitors; stupefied victims are taken to the oven and cooked; Miru, her son, and daughters eat the human spirits, with refuse thrown to servants including Akaanga; this is the fate of natural-death spirits, who are annihilated.

The passage maps separate postmortem fates for those who die naturally and for warriors slain in battle, including Avaiki, Araia, a cliff, a mountain route, and the upper sky.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7801-7894 confidence: high

Fortunate spirits laugh and dance old war-dances above, while unhappy spirits in Avaiki are defiled and vainly try to escape Akaanga's net.

The passage distinguishes spirits above, spirits in Avaiki, warriors awaiting Speck-land, natural-death dead going to darkness, and a watery entrance to the shades.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7801-7894 confidence: high

The narrator says the belief produced contempt for violent death, and tells of aged warriors seeking the battlefield in hope of a soldier's paradise.

Aged warriors seek battle in hope of a soldier's paradise, and warrior-spirits are contrasted with natural-death spirits.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7801-7894 confidence: high

The whirlpool is an entrance to the shades for Motoro's worshippers; a sleeping traveller sees a house on poles above restless waters with a ladder, reeds, black cinet, and calabashes.

A whirlpool is an entrance to the shades; a tempting house with calabashes lures the spirit-traveller and sweeps him into the ocean depths and Miru's power.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7801-7894 confidence: medium

The passage says Avaiki, Hawai'i, and Savai'i are varying forms of the same word; Penrhyn speakers refer to death as going to Savaiki, and Savai'i is described as west or down.

The passage links Avaiki with a death destination and with Savai'i/Savaiki/Hawai'i place-name forms, including Penrhyn usage for death.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7896-7997 confidence: high

At Rarotonga, ghosts rendezvous at Tuoro facing the setting sun; they travel the road, halt at the weeping laurel to bewail their fate, then pass to the rendezvous and climb a branch of an ancient hua tree.

The Rarotongan account gives a sequence of places and actions for ghosts: road to Tuoro, halt at the weeping laurel, climb the hua, encounter nets, and proceed toward reef or shades.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7896-7997 confidence: high

The passage says priests asserted that Avaiki was the hollow of a vast coconut shell with Mangaia over its aperture; later, distant islands were believed to be in nether-land, and spirits of those dying naturally went to Avaiki, the homes of their ancestors.

Avaiki is presented as the ancestors' home, a nether-land, and the place to which spirits of those dying a natural death go; it is further linked with Po/night and depth.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7896-7997 confidence: medium

Samoan Pulotu or Purotu is described as a heaven under the sea; in eastern islands the same word is said to mean “the perfection of beauty,” and the passage asks whether this may be an adaptation.

Samoan Pulotu is described as a heaven under the sea, and Samoan death idioms describe spirits as journeying or going to a meeting of chiefs in the invisible world.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7999-8098 confidence: high

Ghosts from Ngatangiia ascend a mountain road inaccessible to mortals to a large iron-wood tree; green branches bring return to life, while dead branches lead to capture in the net of Muru or Akaanga.

The passage lays out routes and destinations for spirits: a mountain road and tree rendezvous, Tiki’s house in Avaiki, the track of the setting sun, and Reva’s guarded house.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7999-8098 confidence: high

Spirits escaping Vaerua follow the setting sun to Reva’s spacious house; divinities watch over souls on mats, spirits dance, beat gongs, and eat the essence of offerings, while a fierce sea-god guards against escape back to earthly bodies.

In Reva’s house, a sea-god watches so that land-gods cannot pity ghosts and allow them to escape back to their old earthly bodies.
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Myths and Songs from the South Pacific UTI'S TORCH; OR, WILL-A-WISP. / MOSQUITOES. / HUMAN ARTS AND INVENTIONS. / PERILS OF BEAUTY.; lines 6433-6533 confidence: medium

Near the sea, Ngaroariki hears a calling voice and feels compelled to follow; Tangaroa tells her to tread only green branches of the bu'a over the rock, because whoever treads dead branches is bound to spirit-land.

Tangaroa warns that stepping on dead branches along the sea path necessarily binds a person to spirit-land, while Ngaroariki must tread only green branches.
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Myths and Songs from the South Pacific VAIPO'S DIRGE FOR VEETINI. / THE CLOSING OR DAY-SONG FOR TENIO'S FETE. / BY KOROA. CIRCA 1814. / VEETINI MEETING HIS FATHER.; lines 8887-8966 confidence: high

Veetini meeting his father: Tueva seven times laments for his boy, asks why he returned to this world, and Veetini says he came to instruct in food offerings to the dead in Avaiki or the spirit-world.

Veetini is asked why he returned to this world and says he came to instruct the living about offerings to the dead.
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Myths and Songs from the South Pacific VAIPO'S DIRGE FOR VEETINI. / THE CLOSING OR DAY-SONG FOR TENIO'S FETE. / BY KOROA. CIRCA 1814. / VEETINI MEETING HIS FATHER.; lines 8887-8966 confidence: medium

Funerary practice: mourners use five old coconuts, pour out water, wrap and throw them toward the grave or into a chasm with food, call the departed to eat, and end with a final farewell.

Bodies and offerings are placed at graves or thrown into deep chasms, including Auraka and Raupa, with Raupa described as communicating with the sea.
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zoroastrian

Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter I. / CHAPTER I, 2-6. 19; / Chapter II. / CHAPTER I, 7-II, 3. 195; lines 11365-11492 confidence: medium

Zarathust reports seeing a wealthy celebrity whose soul was hungry, jaundiced, and in hell, and a helpless beggar whose soul was thriving in paradise.

Zarathust reports seeing a wealthy person whose soul is in hell and a helpless beggar whose soul thrives in paradise.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER II, 9 -III, 5. 15 / Chapter III. / CHAPTER III, 6-16. 17 / CHAPTER III, 17-27. 19; lines 3743-3790 confidence: medium

Hell is in the middle of the earth where the evil spirit pierced in; the world changes into duality, and persecution, contention, and mingling of high and low become manifest.

Hell is described as being in the middle of the earth, and the footnote associates the death demon's halter with dragging the dead to hell.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter II. / CHAPTER I, 7-II, 3. 195 / I, 26). / CHAPTER 11, 13-19. 199; lines 11650-11776 confidence: medium

People speak much about duties and good works but pursue wickedness and the road to hell, rushing to hell through iniquity, cajolery, wrath, and avarice.

The passage says people pursue wickedness and the road to hell and rush to hell through iniquity, cajolery, wrath, and avarice.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER III, 4-9. 217 / CHAPTER III, 12-17. 22 1 / CHAPTER III, 18-22. 223 / CHAPTER III, 23-25. 225; lines 12632-12718 confidence: medium

The passage mentions “the fate at the celestial bridge” of one zealous in celebrating season-festivals and cases involving preparation or non-preparation for those festivals.

The Dinkard summary explicitly mentions the fate at the celestial bridge of a person zealous in celebrating season-festivals and related contrasts in festival preparation and worship.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER V, 1-5. 2.91 / CHAPTER V, 6-VI, 2. 293 / Chapter VI. / CHAPTER VI, 3-6. 295; lines 15619-15703 confidence: medium

Soshyans says that ceremony is not necessary for reaching the best existence when good works are one Tanapuhar more than sin; in heavenly existence, excess good works must attain Garodman.

The passage contrasts the best existence, Garodman, and heaven with hell as afterlife destinations affected by good works and sin.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter V. / CHAPTER V, 1-5. 2.91 / CHAPTER V, 6-VI, 2. 293 / Chapter VI.; lines 15538-15616 confidence: medium

If good works are more, he is in heaven; if sin is more, he is in hell; if both are equal, he is among the ever-stationary.

The passage distinguishes heaven, hell, and the ever-stationary state; the note further describes Hamistakan and multiple grades of heaven and hell.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter VI 1 1. / CHAPTER VII, 9-VIII, 3. 301 / CHAPTER VIII, 4-9. 303 / CHAPTER VIII, 10-14. 305; lines 16046-16128 confidence: medium

Neryosang says renunciation should be performed for sin; renouncing many mortal sins separately keeps a person from the way to hell, but one unrenounced sin leaves the way open, and priestly retribution may atone for it.

The passage explicitly links separate renunciation of sins with not being on the way to hell and says an unrenounced sin leaves the way to hell open.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter VI 1 1. / CHAPTER VII, 9-VIII, 3. 301 / CHAPTER VIII, 4-9. 303 / CHAPTER VIII, 10-14. 305; lines 16046-16128 confidence: medium

For sin relating to the soul, renunciation makes the sin stay away; if not fully atoned, three nights punishment makes the person righteous.

For soul-related sin not fully atoned for, the passage says the person will be made righteous by three nights punishment.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER VI, 7 -VII, I. 297 / Chapter VII. / CHAPTER VII, 2-8. 299 / Chapter VI 1 1.; lines 15846-15877 confidence: high

The Rivayats are said to assert that if a person dies without atoning for hamemal sin, the soul is stopped at a bridge on the way to the other world, tormented until the accuser arrives and is satisfied, and then disposed according to the balance of good and bad actions.

The note says the soul of one who dies without atoning for hamemal sin is stopped at a bridge on the way to the other world until the accuser is satisfied.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER VII, 2-8. 299 / Chapter VI 1 1. / CHAPTER VII, 9-VIII, 3. 301 / CHAPTER VIII, 4-9. 303; lines 15965-16043 confidence: high

The note explains that the soul may pass through the usual investigation concerning sins and good works on its way to the other world; the three-night period is when the soul is supposed to hover about the body before departing.

The note describes a three-night period during which the soul hovers about the body before departing to the other world and passing through investigation.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER X, 29-32. 331 / CHAPTER X, 33-40. 333 / Chapter XI. / CHAPTER XI, 1-4. 335; lines 17374-17476 confidence: low

Identifies Vae with Vayo or Ram and says the good Vae assists righteous souls in their progress to the other world.

A note on Vae says the good Vae assists righteous souls in their progress to the other world.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER X, 6-1 I. 319 / CHAPTER X, 15-21. 323 / CHAPTER X, 22-24. 325 / CHAPTER X, 25, 26. 327; lines 17013-17103 confidence: medium

“Whoever shall mutter, O Zaratusht! my allotment of the Ahunavar ... and shall let it escape again ... so much as a half, or one-third, or one-fourth, or one-fifth, his soul will I shield, I who am Auharmazd, from the best existence ... by so much of an interval as the width of this earth.”

The soul is kept from the best existence by an interval described as the width of the earth.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XI, 1-4. 335 / CHAPTER XI, 4, 5. S37 / Chapter XII. / CHAPTER XII, 4, 5. 341; lines 17659-17798 confidence: high

After death and three nights, holy-water is presented to the nearest fire; a cited Damdad Nask revelation says severed consciousness goes to the nearest fire, then stars, moon, and sun, and the nearest fire should be strengthened.

The passage says severed consciousness goes to the nearest fire, then stars, moon, and sun, within a rule for rites after death.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XI. / CHAPTER X, 2 -XI, 5. 33 / Chapter XII. / CHAPTER XII, 1-6. 35; lines 4429-4516 confidence: high

Daka-i-Daitik is the judicial peak in the middle of the world, a hundred men high; the Chinvar bridge stands there, and account is taken of the soul.

Daka-i-Daitik is in the middle of the world, bears the Chinvar bridge, and is where account is taken of the soul.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XI. / CHAPTER X, 2 -XI, 5. 33 / Chapter XII. / CHAPTER XII, 1-6. 35; lines 4429-4516 confidence: medium

Arezur ridge is a summit at the gate of hell where demons always hold concourse.

Arezur ridge is described as a summit at the gate of hell where demons continually assemble.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XI. / CHAPTER XI, 1-4. 335 / CHAPTER XI, 4, 5. S37 / Chapter XII.; lines 17533-17656 confidence: high

A person acquainted with religion should regard one more acquainted as high-priest so as not to destroy the bridge of the soul; the Saka^lam Nask says an inattentive man without a high-priest does not attain the best existence despite abundant recitations and good works.

The rule says to recognize the more religiously learned as high-priest so as not to destroy the bridge of the soul, and contrasts this with failure to attain the best existence.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XII, 12-17. 345 / CHAPTER XII, 18-22. 347 / CHAPTER XII, 23-28. 349 / CHAPTER XII, 29-31. 351; lines 18102-18160 confidence: high

Rule: five ceremonies are good works when performed, but if knowingly omitted and deferred beyond the proper time, they go to the bridge as sin; note relates this to judgment on the soul's actions at the Cinvat bridge.

The passage says omitted or improperly deferred ceremonies go to the bridge as sin, and the supplied note identifies this bridge with judgment on the soul's actions.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XII, 4, 5. 341 / CHAPTER XII, 12-17. 345 / CHAPTER XII, 18-22. 347 / CHAPTER XII, 23-28. 349; lines 18017-18099 confidence: medium

A very sinful person may gain the joy of a newly worthy soul through desire for good works; the Spend Nask example shows Zarathust one man with all limbs in torment and one foot outside.

The note states that the quoted Spend Nask material belonged to a part treating the exhibition of heaven and hell to Zarathust, and the passage itself says the example was shown to Zarathust.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XIII, 3-5. 355 / CHAPTER XIII, 6-9. 357 / CHAPTER XIII, 10-15. 359 / CHAPTER XIII, 16-22. 361; lines 18548-18689 confidence: medium

The five accomplishments include not doing to others what is not good for oneself, understanding well-done and not well-done, turning from vile conversation, confessing failings to high-priests and letting them bring the whip, and not neglecting season-festivals or other things that go to the bridge.

The passage links religious accomplishments to ethical conduct, discernment, confession, festivals, and things that go to the bridge; the note identifies that bridge as the route of the soul to the other world.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XIV, 2-6. 37I / CHAPTER XV, 1-7. 373 / CHAPTER XV, 8-15. 375 / CHAPTER XV, 16-25. 377; lines 19254-19329 confidence: high

For unatoned sin against vegetation, even a single twig, the spirits of all plants stand high before the person after death and do not let him go to heaven.

After the sinner departs the world, plant spirits and offended water prevent him from going to heaven if sins against vegetation or water remain unatoned.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XV I. / CHAPTER XVI, 3-6. 381 / Chapter XVI I. / CHAPTER XVII, 1-6. 383; lines 19502-19576 confidence: medium

Ceremonial performance at each day-period during the three days is said to be as good as celebrating the whole religious ritual at one time.

The passage organizes rites around three days and nights, with a significant dawn after the third night and continued Srosh ceremonies until three nights are completed.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XV I. / CHAPTER XVI, 3-6. 381 / Chapter XVI I. / CHAPTER XVII, 1-6. 383; lines 19502-19576 confidence: high

The note states that Vae, Rashnu, and Astad are stationed at the Kinvad/Chinvat bridge, where the soul gives an account of its actions shortly after dawn following the third night after death.

The note says the soul gives an account of its actions at the Kinvad/Chinvat bridge shortly after dawn following the third night after death.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XV, 26-XVI, 2. 379 / Chapter XV I. / CHAPTER XVI, 3-6. 381 / Chapter XVI I.; lines 19462-19499 confidence: medium

In all three days the ceremonial of Srosh is necessary because Srosh can save the soul from the hands of the demons for the three days.

The passage links a three-day Srosh ceremonial to protection of the soul from demons, and the note describes the soul hovering for three nights before departing for the other world.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XVIII 3. / C C 2 / CHAPTER XVIII, 4. 389 / Chapter XIX.; lines 19794-19833 confidence: medium

A person who contracts next-of-kin marriage has the soul's destination improved from hell-fitness to the ever-stationary state, or from the ever-stationary state to heaven.

Contracting next-of-kin marriage is said to move a soul fit for hell to the ever-stationary state, and one already ever-stationary to heaven.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XXI / CHAPTER XXI, 3-6. 399 / CHAPTER XXI, 7-XXII, 7. 401 / Chapter XXI P.; lines 20283-20377 confidence: high

Mitro is asked to be the addressee's judge and to wish the addressee vigorous existence.

Mitro is asked to be judge, Srosh is asked not to seize the addressee as unjust, and Rashnu is asked to be conductor to resplendent heaven.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXIX, 3-5. I I 7 / CHAPTER XXIX, 6-TO. IIQ / CHAPTER XXIX, II -XXX, 5. 12 1 / CHAPTER XXX, 6-1 I. I 23; lines 8353-8431 confidence: medium

The righteous are set apart from the wicked; the righteous are for heaven, and the wicked are cast back to hell.

The passage contrasts heaven and hell as destinations after the assembly and includes bodily punishment in hell and a vision of happiness in heaven.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXIX, II -XXX, 5. 12 1 / CHAPTER XXX, 6-1 I. I 23 / CHAPTER XXX, 12-1 9. I25 / CHAPTER XXX, 20-28. I 27; lines 8516-8624 confidence: medium

Soshyans and his assistants, by Auharmazd's order, give every man recompense suitable to deeds; the person is conveyed to paradise, and Auharmazd's heaven takes up the body.

The rewarded person is conveyed to paradise, and Auharmazd's heaven takes up the body.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XXV II P. / I06 BUNDAHW. / CHAPTER XXVIII, 3-I5. IO7 / CHAPTER XXVIII, 36-44. I I 3; lines 7891-8025 confidence: high

Hell is described as cold, dry, stony, dark, and foul; punished men think they are alone; hell is connected with the seven planets through cold or heat, and its food includes brimstone and lizard.

The passage gives a spatial and sensory description of hell and its punishments, including graspable darkness, cuttable stench, and punished men who think themselves alone.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXVII, 25-XXVIII, 2. IO5 / Chapter XXV II P. / I06 BUNDAHW. / CHAPTER XXVIII, 3-I5. IO7; lines 7618-7761 confidence: high

Vizaresh struggles with departed souls during the days and nights they remain in the world, carries them terror-stricken, and sits at the gate of hell.

Vizaresh struggles with departed souls after death, carries them terror-stricken, and is located at the gate of hell.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXI / INTRODUCTION. XXXIU / XXXIV PAHLAVI TEXTS. / INTRODUCTION. XXXV; lines 1271-1449 confidence: medium

Later headings include the religious year, celestial angels' exploits, Aharman and demons' evil-doing, spiritual chieftainship of earth's regions, the Cinvat bridge and souls of the departed, Iranian provinces and calamities, resurrection and future existence, Kayans' race and offspring, and computation of Arab years.

A heading explicitly names the Cinvat bridge and the souls of the departed.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXIU / XXXIV PAHLAVI TEXTS. / INTRODUCTION. XXXV / INTRODUCTION. XXXIX; lines 1731-1840 confidence: medium

The passage introduces Selections of Zaz-sparam and lists topics including fever incantations, body marks, the hamistakan or neutral future state, grades in heaven, letters concerning religious decisions, fifteenfold ablution for grievous sin, and a first part treating many of the same subjects as the Bundahis.

The Selections material includes the hamistakan, described as a neutral state of future existence, and different grades in heaven.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast MISCELLANY OF TRADITIONAL MEMORANDA. / OBSERVATIONS. / Chapter I. / CHAPTER I, 2. 241; lines 13232-13318 confidence: medium

The amounts are described as the supposed weights of sins in the golden scales of the angel Rashnu when the soul is called to account for actions during life after the third night after death.

The passage gives a postmortem timing and three possible destinations: heaven, hell, or an intermediate place, determined by the balance of sins and good works.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast SELECTIONS / ZAZ?-S PARAM. / Chapter I. / SELECTIONS OF ZAD-SPARAM, I, 4-1 4. I 57; lines 9870-9942 confidence: high

After appointing the period, Auharmazd brings forward the Ahunavar formula; it shows Auharmazd's will, reward for doing it, punishment at the bridge for not doing it, and the source of accounts of heaven and hell.

The formula is said to reveal reward and recompense for doing Auharmazd's will, punishment at the bridge for not doing it, and accounts of heaven and hell.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast SELECTIONS OF ZAD-SPARAM, I, 4-1 4. I 57 / SELECTIONS OF ZAD-SPARAM, I, 1 5-24. 1 59 / SELECTIONS OF ZAZ)-SPARAM, I, 25- II, 6. 161 / Chapter II.; lines 10028-10113 confidence: high

Aharman reaches the water below the earth, brings eyelidless darkness, moves through the middle of the earth like a snake from a hole, and stays within the earth.

Aharman moves through the earth like a snake from a hole, and his passage is identified as the way to hell used by demons against the wicked.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast XX PAHLAVI TEXTS. / INTRODUCTION. XXI / INTRODUCTION. XXIU / XXIV PAHLAVI TEXTS.; lines 771-813 confidence: medium

The same description includes resurrection and future existence, concourse and separation at the A'inva^ bridge, reward of the meritorious, and punishment of sinners.

The passage mentions concourse and separation at the A'inva^ bridge, reward of the meritorious, and punishment of sinners in the future existence.
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The Zend-Avesta, Part I: The Vendidad FARGARD I. / FARGARD I. / IO VENDIDAD. / FARGARD II. I I; lines 5450-5542 confidence: medium

Introductory note: this part combines myths of Yima as first dead and king over the dead in a blissful region with older myths about the end of the world.

The introductory note identifies Yima as first dead and king over the dead in a region of bliss.
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The Zend-Avesta, Part I: The Vendidad FARGARD IV. 39 / FARGARD IV. 4 1 / FARGARD IV. 43 / FARGARD IV. 45; lines 7036-7129 confidence: low

The note cites a belief that the childless person's bridge of paradise is barred; angels ask whether he left a substitute in this world, and the note compares this with a Brahmanical doctrine about a sonless man falling into hell.

A translator note cites a belief that a childless person is halted at the bridge of paradise when angels ask whether he left a substitute in the world.
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The Zend-Avesta, Part I: The Vendidad FARGARD V. 6 1 / VIII. / FARGARD V. 63 / FARGARD V. 65; lines 7986-8167 confidence: medium

Whoever throws clothing on a dead body is not pious, has no place in the happy realm, and goes to the world of fiends, the dark realm, by his own deeds and soul.

The passage contrasts a happy realm with the dark world of fiends as possible post-mortem outcomes.
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The Zend-Avesta, Part I: The Vendidad FARGARD VI. 73 / FARGARD VII. 75 / FARGARD VII. 77 / FARGARD VII. 79; lines 8645-8738 confidence: medium

Whoever throws even a small amount of clothing on a dead body is not pious while alive and will not have a place in the happy realm after death.

The offender who throws clothing on a dead body loses a place in the happy realm and goes to a dark world of fiends, with the passage saying sinners are delivered there by their own doings and souls.
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The Zend-Avesta, Part I: The Vendidad FARGARD VII. 85 / S6 VENDIDAD / VIII. / FARGARD VII. 87; lines 9016-9187 confidence: medium

The passage says the two spirits will not wage war for his soul; when he enters the blissful world, the stars, moon, sun, and Ahura Mazda rejoice, greeting him as one who has passed from the decaying world into the undecaying one.

The passage states that the two spirits will not wage war for the person's soul, and that he enters the blissful world where celestial bodies and Ahura Mazda rejoice.
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The Zend-Avesta, Part I: The Vendidad FARGARD XII. 147 / FARGARD XII. 149 / FARGARD XIII. I 5 I / FARGARD XIII. 153; lines 12049-12134 confidence: high

Whoever smites a shepherd's dog, house dog, Vohunazga dog, or trained dog has a soul that, when passing to the other world, flies amid louder howling and fiercer pursuing than a sheep pursued by a wolf.

The passage describes a departing soul passing to the other world, undergoing howling and pursuit, and receiving no aid from dogs that keep the K'mvad bridge.
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The Zend-Avesta, Part I: The Vendidad FARGARD XIII. 157 / FARGARD XIII. 159 / VIII. / FARGARD XIII. I 63; lines 12503-12586 confidence: medium

"When a dog dies, with marrow and seed dried up, whereto does his ghost go?"

A dead dog's ghost passes to the spring of the waters, where a water dog and water she-dog are formed from every thousand dogs and she-dogs.
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The Zend-Avesta, Part I: The Vendidad FARGARD XIX. 205 / FARGARD XIX. 207 / FARGARD XIX. 209 / FARGARD XIX. 2 I I; lines 14792-14881 confidence: high

When the man is dead and his time is over, evil-doing Daevas assail him; after the third night, dawn appears, Mithra reaches the all-happy mountains, and the sun rises.

After death, the soul enters the way made by Time, open to wicked and righteous, and reaches the head of the holy bridge made by Mazda.
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The Zend-Avesta, Part I: The Vendidad FARGARD XIX. 207 / FARGARD XIX. 209 / FARGARD XIX. 2 I I / KARGARD XIX. 2M; lines 14884-15003 confidence: high

A beautiful strong maid with dogs at her sides appears, has distinguishing understanding, and raises the righteous soul above Hara-berezaiti and the Cinvat bridge into the presence of heavenly gods.

The righteous soul is guided by a maid, passes above a cosmic mountain and bridge, enters the presence of heavenly beings, and reaches the heavenly abode.
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The Zend-Avesta, Part I: The Vendidad FARGARD XIX. 209 / FARGARD XIX. 2 I I / KARGARD XIX. 2M / FARGARD XIX. 215; lines 15006-15117 confidence: medium

The speaker invokes the bright blissful abode of the holy ones and Garo-nmanem, described as the abode of Ahura Mazda, the Amesha-Spentas, and other holy beings.

The passage invokes the heavenly abode of holy beings, a sovereign place of eternal weal, and a bridge made by Mazda; a note links Sraosha in this context to the fate of the soul after death.
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The Zend-Avesta, Part I: The Vendidad FARGARD XVI. I 8 / FARGARD XVII. 1 85 / FARGARD XVII. I 87 / FARGARD XVIII. 1 89; lines 13740-13836 confidence: high

A true Athravan “throughout the night sits up and demands of the holy Wisdom,” which helps him at the bridge and makes him reach the world of paradise.

Holy Wisdom is said to give confidence at the head of the bridge and to make the person reach the holy world, the world of paradise.
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The Zend-Avesta, Part I: The Vendidad FARGARD XVIII. 1 97 / FARGARD XVIII. I 99 / FARGARD XVIII. 201 / FARGARD XIX. 203; lines 14396-14497 confidence: medium

“If he shall pay it, he shall enter the world of the holy ones; if he shall not pay it, he shall fall down into the world of the wicked.”

The passage states that paying the penalty leads to the world of the holy ones, while not paying leads down into the dark world of the wicked.
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The Zend-Avesta, Part I: The Vendidad FARGARD XX. 221 / FARGARD XXI. / VII, 59)- / FARGARD XXI. 2 25; lines 15506-15602 confidence: low

The swift-horsed sun is commanded to rise above Hara Berezaiti and produce light for the world, along the path made by Mazda and the gods, the watery way they opened; a clause about a man rising to Garo-nmanem is marked doubtful.

The passage mentions a Mazda-made and god-made watery path and a doubtful clause in which a man may rise to Garo-nmanem.
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The Zend-Avesta, Part I: The Vendidad I46 VENDIDAD. / FARGARD XII. 147 / FARGARD XII. 149 / FARGARD XIII. I 5 I; lines 11954-12046 confidence: medium

Whoever kills Vanghapara kills his own soul for nine generations and will not find the way over the Cinvat bridge unless he atoned during life by sacrifice to Sraosha.

Killing Vanghapara prevents the offender from finding a way over the Cinvat bridge unless atonement has been made.
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The Zend-Avesta, Part I: The Vendidad INTRODUCTION, II. XXIX / XXX VENDIDAD. / CHAPTER III. / INTRODUCTION, III. XXXI; lines 1313-1397 confidence: low

The passage names non-liturgical fragments, including the Vistasp Yasht, the blessing of Zoroaster upon King Vistasp from the old epic cycle of Iran, and the Hadhokht Nosk on the fate of the soul after death.

The Hadhokht Nosk is described as treating the fate of the soul after death.
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The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 3443-3547 confidence: high

The man of Asha who lived for Ahura Mazda has a seat near him in heaven; at the end of time the dead rise and live happily on earth freed from evil and death; the passage compares this with an Indian faithful person going to Varuna’s palace to live with the Pitrs.

The righteous person is seated near Ahura Mazda in heaven, and the dead rise at the end of time to live on an earth freed from evil and death.
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The Zend-Avesta, Part I: The Vendidad XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X / CHAPTER V.; lines 4020-4152 confidence: high

Parsi tradition says the yellow-eared dog watches at the head of the Kinvat bridge, leading from this world to the next, and by barking drives the fiend away from holy souls so they are not dragged to hell.

The yellow-eared dog is said to stand at the Kinvat bridge leading to the next world and protect holy souls from a fiend.
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The Zend-Avesta, Part I: The Vendidad XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X / CHAPTER V.; lines 4154-4216 confidence: high

In the Indian comparison, the dead man is a traveler to the other world; fire carries him to a heavenly abode and acts as mediator from earth to heaven and from man to god.

In the Indian comparison, the dead man travels to the other world, and fire carries him to a heavenly abode while mediating from earth to heaven.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis AFRIN PAIGHAMBAR ZARTU5T. 325 / VWTASP YAST. 329 / VWTASP YAS'T. 32)3 / VWTASP YA5'T. 339; lines 16244-16329 confidence: high

The Law shows the way of holiness; “the soul of man, in the joy of perfect holiness, walks over the bridge” known as the powerful Chinvat bridge.

The soul walks over the Chinvat bridge in perfect holiness, while other parts of the passage mention a lower place of suffering and a paradisal house of reward.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis C!T2 YA5TS AND SIROZAHS. / YAST FRAGMENT. 3 I / VAST XXII. 315 / VAST XXII. 317; lines 15168-15259 confidence: high

The faithful soul’s first, second, and third steps place him in Good-Thought, Good-Word, and Good-Deed Paradise; the fourth places him in Endless Lights.

The faithful soul’s four steps place it successively in three paradises and then in Endless Lights.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis C!T2 YA5TS AND SIROZAHS. / YAST FRAGMENT. 3 I / VAST XXII. 315 / VAST XXII. 317; lines 15168-15259 confidence: high

Ahura Mazda says not to ask the newly dead man, who has gone the dreary way full of fear and distress where body and soul part.

Ahura Mazda describes the newly deceased as having just gone a dreary way full of fear and distress where body and soul part.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis C!T2 YA5TS AND SIROZAHS. / YAST FRAGMENT. 3 I / VAST XXII. 315 / VAST XXII. 317; lines 15168-15259 confidence: high

Zarathustra asks Ahura Mazda where the soul of one of the wicked abides on the night after that person perishes.

The wicked soul sits near the skull, sings a lamenting Gatha, asks where to turn, and experiences suffering as great as that of the living world.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis COS VAST. ' 113 / COS YAST. I I 7 / MIHIR VAST. I 19 / MIHIR VAST. 121; lines 6029-6119 confidence: medium

Mithra is invoked for good conscience and bliss and described as worthy of sacrifice and prayer, not deceived anywhere, and lord of wide pastures.

Translator notes connect the invocation's good conscience and bliss with cheerfulness at the head of a bridge and the blessed condition in the next world.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis INTRODUCTION. / SIROZAH I. 5 / YA,STS AND SIROZAHS. / SIROZAII I.; lines 797-873 confidence: medium

“To the high, powerful Heavens; to the bright, all-happy, blissful abode of the holy ones.”

The passage lists the blissful abode of the holy ones, Garo-nmana, a place of eternal Weal, and the Chinvat bridge.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis NYAYI5. / MIHIR NYAYIS-. 353 / MAH NYAYI.S. 355 / ATA5 NYAYI5. 357; lines 16986-17093 confidence: medium

The passage says a worthy man will enter the Garo-nmana of Ahura Mazda and receive the asked-for boons; the prayer asks that he be given brightness, glory, and the bright, all-happy, blissful abode of the holy Ones.

The passage mentions entry into the Garo-nmana of Ahura Mazda and asks for a bright, all-happy, blissful abode of the holy Ones.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ORMAZD YA5'T. 3 I / II. HAPTAN YA.ST. / HAPTAN YA5T. 39 / ARDIBEUWT YAST. 41; lines 2221-2399 confidence: high

Proclaiming Asha-Vahishta makes easy the way to the abode of the other Amesha-Spentas, kept by Ahura Mazda with Good Thoughts, Good Words, and Good Deeds; the note relates this to the three Paradises leading to Garothman.

Proclaiming Asha-Vahishta makes the way to the Amesha-Spentas' abode easy; Garo-nmana is for holy souls and closed to the wicked.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis SIROZAII I. / SIROZAH II. 13 / SIROZAH II. 17 / SIROZAH II. 19; lines 1134-1202 confidence: low

Under Asman, the shining heavens and the bright, all-happy, blissful abode of the holy ones are invoked.

The passage lists bright heavenly places, Garonmana, a sovereign place of eternal Weal, and a Mazda-made bridge among the invoked sacred locations.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis VAST XXII. 315 / VAST XXII. 317 / YA5'T XXII. 319 / YAST XXII. 321; lines 15360-15463 confidence: high

Angra Mainyu, “the lying one,” says not to ask one who has just gone “the dreary way, full of fear and distress, where the body and the soul part from one another.”

The passage explicitly refers to a dreary, fearful way where the body and soul part from one another.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis VI5TASP VAST. 341 / VI5TASP YAST. 343 / NYAYI5. / NYAYI5.; lines 16550-16755 confidence: medium

The prayer hails Ahura Mazda, the Amesha-Spentas, Mithra, the Sun, the two eyes of Ahura Mazda, the Bull, Gaya, Zarathushtra’s Fravashi, and holy creation, then asks for bodily health and arrival at the highest luminous space when the world ends.

The speaker asks to come to a luminous space, the highest of all high things, when the world has come to an end.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis VIII. / XVIII. A6TAD YA6T. / ZAMYAD YAST. 289 / ZAMYAD YAST. 29 1; lines 13975-14060 confidence: low

“Who see one another's soul ... thinking of good deeds, thinking of Garo-nmana, and whose ways are shining as they go down to the libations.”

The passage mentions souls, good thoughts, good words, good deeds, Garo-nmana, shining ways, and libations.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis VWTASP YAS'T. 32)3 / VWTASP YA5'T. 339 / VI5TASP VAST. 341 / VI5TASP YAST. 343; lines 16431-16547 confidence: high

On the second night the soul is in Good Deeds; on the third it travels toward Garo-nmina. At dawn after the third night, the faithful soul experiences plants, scents, and a sweet wind from the south and asks where it comes from.

The passage gives a timed postmortem sequence after the third night, a death-way, and a four-step progression into named paradises and Endless Light.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis VWTASP YAST. 329 / VWTASP YAS'T. 32)3 / VWTASP YA5'T. 339 / VI5TASP VAST. 341; lines 16332-16428 confidence: medium

Right power and reign depend on proper sacrifice and prayer according to Ahura Mazda’s wish and for the destruction of the Evil Spirit; improper worship prevents reign, and a sovereign can receive bad treatment in the next world. Zarathustra is told to give royalty to the man who gives royalty to him with good will.

The text mentions bad treatment in the next world and describes where the soul abides on the night of departing and on the first night.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XX. VAN ANT VAST. / C!T2 YA5TS AND SIROZAHS. / YAST FRAGMENT. 3 I / VAST XXII. 315; lines 15080-15165 confidence: high

Asked where the soul abides on the second night, Ahura Mazda says it sits near the head, sings the Ushtavaiti Gatha, proclaims happiness, and tastes pleasure equal to that of the whole living world.

The passage maps the faithful soul's condition across the second and third nights after death, then depicts a dawn encounter with the soul's own conscience in maiden form.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis YAST FRAGMENT. 3 I / VAST XXII. 315 / VAST XXII. 317 / YA5'T XXII. 319; lines 15262-15357 confidence: high

Ahura Mazda answers that on the third night the soul rushes and sits near the skull, sings the Kima Gatha, and tastes suffering as great as that of the living world.

The soul is located on the third night, experiences dawn conditions, encounters foul wind, and the wicked soul advances by steps into named hells and Endless Darkness.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis YAST XXII. 323 / AFRIN PAIGHAMBAR ZARTU5T. 325 / VWTASP YAST. 329 / VWTASP YAS'T. 32)3; lines 15947-16133 confidence: high

A dead man trembles at the way made by Time; fiends tremble at the perfume of the soul; reciting the Staota Yesnya prayers brings one up to the blessed Garo-nmana, a beautifully made palace.

The passage describes a way made by Time, notes the Cinvat-bridge, says prayers bring one to Garo-nmana, and has the Amesha-Spentas show the way to the other world and Paradise.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis YAST XXII. 323 / AFRIN PAIGHAMBAR ZARTU5T. 325 / VWTASP YAST. 329 / VWTASP YAS'T. 32)3; lines 16135-16241 confidence: high

When the soul leaves the body through fate, Ahura Mazda gently shows the soul its way as asked; Ashem Vohu is recited.

The passage describes the soul leaving the body, Ahura Mazda showing it its way, and praise being brought to the Garo-nmana of Ahura Mazda.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ZAMYAD YAST. 305 / XX. VAN ANT VAST. / C!T2 YA5TS AND SIROZAHS. / YAST FRAGMENT. 3 I; lines 14986-15077 confidence: high

The note describes the fate of righteous and wicked souls after death: first three nights of enjoyments or pains, encounter with one’s conscience as maiden or old woman, four steps to heaven or hell through Good/Evil Thought, Word, and Deed, then praise by Ahura or rebuke by Angra Mainyu and food of ambrosia or poison.

The introduction describes souls moving in four steps up to heaven or down to hell through ordered paradises or hells.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ZAMYAD YAST. 305 / XX. VAN ANT VAST. / C!T2 YA5TS AND SIROZAHS. / YAST FRAGMENT. 3 I; lines 14986-15077 confidence: medium

The note describes the fate of righteous and wicked souls after death: first three nights of enjoyments or pains, encounter with one’s conscience as maiden or old woman, four steps to heaven or hell through Good/Evil Thought, Word, and Deed, then praise by Ahura or rebuke by Angra Mainyu and food of ambrosia or poison.

The introduction says the dead are met by their own conscience in contrasting beautiful or fiendish forms.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ZAMYAD YAST. 305 / XX. VAN ANT VAST. / C!T2 YA5TS AND SIROZAHS. / YAST FRAGMENT. 3 I; lines 14986-15077 confidence: high

Zarathustra asks Ahura Mazda where the soul of one of the faithful abides on the night when that faithful person departs this life.

Ahura Mazda says the faithful soul takes its seat near the head, sings the Ushtavaiti Gatha, proclaims happiness, and tastes great pleasure on the night after death.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments I 62 THE GATHAS. / YASNA XLIX. I 6 / YASNA XLIX. 165 / YASNA XLIX. 167; lines 9496-9540 confidence: high

“the souls (of the evil dead) shall meet those evil men who serve their evil rulers, who speak with evil words, and harbour evil consciences”

The passage explicitly places the souls of the evil dead in Hell, where they receive evil food and dwell in the Lie's abode.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments I 68 THE GATHAS. / YASNA L. 169 / I70 THE GATHAS. / YASNA L. 171; lines 9669-9756 confidence: medium

“the wisher (heaven-bound) may stand upon the (certain) pathway” and “in Thine Home-of-song”.

The passage describes a heaven-bound wisher standing on a certain pathway and hearing praises in the Home-of-song from saints who see the divine face.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments I36 THE GATHAS. / YASNA XLVI. I37 / YASNA XLVI. T39 / I4O THE GATHAS.; lines 8245-8291 confidence: medium

“whom I shall ... incite ... to the / homage ... forth to the / Judge's Bridge ... with all of them shall I lead / on”

The speaker leads the guided group to the Judge's Bridge, and the explanatory parenthesis describes the successful group as going with him as guide and helper while opponents fail there.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments I4O THE GATHAS. / YASNA XLVI. 14I / I42 THE GATHAS. / YASNA XLVI. 143; lines 8390-8467 confidence: low

The passage exhorts going with generous helpers to a place where Piety joins Righteous Order, the Realms of Good Mind are present, and Mazda abides in an honoured home.

The passage speaks of going to a realm associated with Piety, Righteous Order, Good Mind, and Mazda, and later mentions rewards beyond this earth.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments VISPARAD II. 339 / VISPARAD III. 34I / VISPARAD III. / VISPARAD IV. 343; lines 17031-17189 confidence: high

Correctly uttered sacrificial words, Sraosha, Ashi, Nairya-sangha, Peace, the Fravashis, the Chinvat Bridge, and Garo Nmana/Heaven as best world of the saints are worshipped.

The Chinvat Bridge, Garo Nmana or Heaven as the best world of the saints, and a better path leading to the Best World are named together in the worship sequence.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments VISPARAD XII. 353 / VISPARAD XIII. 355 / VISPARAD XXIII. 363 / AFRINAGAN.; lines 17952-18069 confidence: medium

Afrinagan are required at fixed seasons: six Gahanbars, five Gatha-days, and the third day of the first month for Rapithwin, devoted to the southern-quarter spirit who guards the way to paradise for a soul passing K'mvad after death.

Afrinagan Rapithwin is devoted to the southern-quarter spirit, guardian of the way to paradise, for the soul that wants to pass K'mvad after death.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA L. 169 / I70 THE GATHAS. / YASNA L. 171 / YASNA L. I 73; lines 9759-9851 confidence: high

The speaker would yoke Ahura's well-incited and swift servants or mighty ones as steeds on a holy course toward heaven, gaining the Bridges, and asks them for help with Holy Order and Good Mind.

The verse speaks of gaining Bridges, and the translator note identifies the Bridge as the Cinvat Bridge, a final crisis before salvation or perdition where souls of good and evil meet their consciences.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA LI. 177 / YASNA LI. 179 / I 82 THE GATHAS. / YASNA LI. 183; lines 10221-10314 confidence: high

The righteous man's conscience crushes the wicked man's spirit while the wicked soul rages on the open Chinvat Bridge and strives by actions and cursing speech to reach or pollute Asha's paths.

The passage names the Judgment or Chinvat Bridge, Asha's paths, the Home of the Lie, and the Song Home, producing a mapped contrast of postmortem passage and destination.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA LXV. 317 / YASNA LXV. 319 / YASNA LXVIII. 321 / YASNA LXVIII. 323; lines 16272-16353 confidence: low

Mazdayasnians offering sacrifice, including various community members, ask for the desire and knowledge of the correct straight path, the best life of the Saints, and the overcoming of oppression, malice, invaders, and hateful foes.

The passage refers to knowledge of the straightest path and connects it with Righteousness, Heaven, and the best life of the Saints, described as shining and glorious.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA LXVIII. 323 / YASNA LXX. 325 / YASNA LXXI. 327 / YASNA LXXI. 329; lines 16515-16594 confidence: medium

"I, Ahura Mazda, will keep your soul away from Hell."

Ahura Mazda tells Zarathustra to pronounce the words at the last ending of life and promises to keep the soul away from Hell.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA LXX. 325 / YASNA LXXI. 327 / YASNA LXXI. 329 / YASNA LXXI. 33I; lines 16597-16645 confidence: medium

"the A\"inva/ Bridge ; holy shalt thou come into Heaven. Thou shalt intone the Gatha U.stavaiti, reciting the salvation hail"

The passage mentions the A"inva/ Bridge and says the addressed person will come holy into Heaven; it later also names the souls of the dead.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLIII. 99 / IOO THE GATHAS. / YASNA XLIII. IOI / YASNA XLIII. I03; lines 6508-6604 confidence: low

"Sraosha, an obedient will personified, guides the soul as in the later Parsism. Cp. the An/a Viraf."

A translator note states that Sraosha, as personified obedient will, guides the soul in later Parsism and compares this with the Arda Viraf tradition.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLIX. 167 / I 68 THE GATHAS. / YASNA L. 169 / I70 THE GATHAS.; lines 9626-9666 confidence: medium

Vutaspa would re-engage powerful helpers, yoking them like steeds to gain God's praise in Heaven by passing safely over every bridge of trial.

The commentary describes helpers yoked like steeds to gain God's praise in Heaven by passing over every bridge of trial safely.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLV. 127 / YASNA XLV. 129 / YASNA XLVI. I3I / I32 THE GAT HAS.; lines 7853-7902 confidence: medium

The speaker says he will not leave the faithful few and will go with them to the "dread assize" to help them pass the last tests.

The passage presents movement toward a dread assize and an attempted passage across the Judgment Bridge.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLV. 129 / YASNA XLVI. I3I / I32 THE GAT HAS. / YASNA XLVI. 13; lines 7905-8004 confidence: medium

"from that narrow path (it becomes narrow to the faithless), they shall fall to 'eternal' Hell."

The passage describes a narrow path leading the faithless to Hell and later a sacred scene reached by the righteous where the Immortals dwell with God.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLVI. I37 / YASNA XLVI. T39 / I4O THE GATHAS. / YASNA XLVI. 14I; lines 8294-8339 confidence: medium

The passage says there is hope for the penitent and that not all former foes fall from the A'inva Bridge to woe.

The passage mentions the A'inva Bridge and a fall from it to woe, contrasted with hope for the penitent.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLVIII. 151 / YASNA XLVIII. / I52 THE GATHAS. / YASNA XLVIII. 153; lines 8832-8925 confidence: medium

Through offering gifts according to Righteous Order, a saint or faithful worshipper shall smite the Demon-of-the-Lie; in immortal life this concerns men to bless and Daevas to afflict, increasing praise and blessings.

The passage refers to immortal life with blessing for men and affliction for Daevas, and a note mentions the Bridge as the last great crisis for every man.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLVIII. 157 / YASNA XLIX. 159 / YASNA XLIX. / YASNA XL1X. I 6 I; lines 9216-9261 confidence: high

Those who choose the evil sovereign will not go forward with the saints to the ^inva/ or meet pleasing conscience-images; the wicked dead meet them in the home of Lies with poisoned food and sneering words, a self-inflicted vengeance.

The passage says that those choosing the evil sovereign will not go forward with the saints to the named ^inva/ and instead will encounter wicked dead in the home of Lies.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XVII. / YASNA XIX. 259 / YASNA XVIII4. / YASNA XIX.; lines 13600-13755 confidence: high

Whoever recalls, undertones, utters aloud, or chants the Ahuna-vairya in worship will have his soul brought by Ahura Mazda over the Bridge of Alnva/ to Heaven, Best Righteousness, and the lights of heaven.

Ahura Mazda says he will bring the soul of the worshipper over the Bridge of Alnva/ to Heaven, Best Righteousness, and the lights of heaven.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXVIII. 15 / I 6 THE GATHAS. / YASNA XXVIII. 17 / YASNA XXVIII. 19; lines 2555-2647 confidence: medium

"I ... am delivering up (my) mind and soul to that (heavenly) Mount (whither all the redeemed at last must pass)."

The passage describes the speaker's mind and soul going to a heavenly Mount where all the redeemed pass, and the note identifies the Mount with Mount Alborg and the Chinvat Bridge.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXI. 51 / YASNA XXXI. / YASNA XXXII. / YASNA XXXII. 55; lines 4270-4363 confidence: medium

The composer hopes for ultimate success and reward, when he and fellow-labourers will be borne to heaven by Weal and Immortality, the eternal two, who bear saints to bliss and constitute heaven’s beatitude.

Weal and Immortality, the eternal two, are said to bear saints to bliss and to constitute the beatitude of heaven.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXII. 59 / YASNA XXXII. 6 I / YASNA XXXII. 63 / YASNA XXXII. 65; lines 4767-4857 confidence: medium

After those disciples are driven away, the princely aiding saints are to be borne by the immortal two to the home of Good Mind in Heaven.

The princely aiding saints are borne by the immortal two to the home of Good Mind in Heaven.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXII. 65 / YASNA XXXII. 67 / YASNA XXXIII. 69 / YASNA XXXIII. 71; lines 5025-5118 confidence: medium

Two pious chiefs' souls go hand in hand; an influence like the 'eternal two' is prayed to bear their spirit to the shining home of Paradise with help from the Best Mind of God.

The commentary describes two pious chiefs' souls going hand in hand and being prayed toward the shining home of Paradise with aid from the Best Mind.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXIII. 69 / YASNA XXXIII. 71 / YASNA XXXIII. 73 / YASNA XXXIII. 75; lines 5223-5313 confidence: low

The passage asks that an unnamed one bear the spirit of two leaders who cause holy ritual Truth to flourish to Mazda’s brilliant home with preternatural insight and Better Mind.

The passage asks that the spirit of two leaders be borne to Mazda’s brilliant home.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXIII. 77 / YASNA XXXIII. 79 / YASNA XXXIV. / YASNA XXXIV. 8 I; lines 5487-5581 confidence: medium

The speaker prays to be guided in ceremonial and praises, asks Mazda to speak the worship that secures blessed rewards, and asks to be taught the paths of the Good Mind.

The speaker asks for the paths of the Good Mind; the way is described as revealed by Ahura and chosen for earthly life as the vestibule to heavenly life.
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celtic

Celtic Fairy Tales JOSEPH JACOBS. / CONTENTS / NOTES AND REFERENCES / CONNLA AND THE FAIRY MAIDEN; lines 260-353 confidence: high

The maiden says she comes from the Plains of the Ever Living, where there is no death, sin, need, or strife, and says her people dwell in round green hills and are called the Hill Folk.

The maiden describes lands without death, sin, strife, complaint, or sorrow, including the Plains of the Ever Living and Moy Mell, and directs Connla to travel there.
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Celtic Fairy Tales JOSEPH JACOBS. / CONTENTS / NOTES AND REFERENCES / CONNLA AND THE FAIRY MAIDEN; lines 260-353 confidence: medium

The maiden says Connla's longing is strong, invites him into her gleaming crystal canoe, says they can reach Boadag's realm before dark, and mentions another joyful land of wives and maidens.

The maiden invites Connla into a crystal canoe; he boards it and it glides over the bright sea toward the setting sun until it disappears.
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Celtic Fairy Tales THE FIELD OF BOLIAUNS / THE HORNED WOMEN / CONALL YELLOWCLAW / HUDDEN AND DUDDEN AND DONALD O'NEARY; lines 1667-1811 confidence: medium

Hudden and Dudden see Donald alive with cows and calves; Donald says the Brown Lake leads to the Land of Promise and claims he brought back cattle from there.

Donald claims that the Brown Lake leads to the Land of Promise and to plentiful cattle and grass; Hudden and Dudden accept the claim and enter the water.
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Celtic Fairy Tales THE LAD WITH THE GOAT-SKIN / JOHN D. BATTEN DREW THIS AUG. 20TH, 1801 GOOD-NIGHT / NOTES AND REFERENCES / I. CONNLA AND THE FAIRY MAIDEN.; lines 7081-7169 confidence: high

“the earthly Paradise, the Isle of Youth, Tir-nan-Og”

The passage explicitly identifies the tale as an early account of the Celtic earthly Paradise, the Isle of Youth, Tir-nan-Og, and links it to conceptions of future life.
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Celtic Fairy Tales XXI. BETH GELLERT. / XXII. STORY OF IVAN. / XXIII. ANDREW COFFEY. / XXIV. BATTLE OF BIRDS.; lines 8018-8078 confidence: medium

Nutt suggests that the pursuit obstacles of forest, mountain, and river represent the boundary of old Teutonic Hades and that the story was originally a Descent to Hell.

Nutt is reported as suggesting that the forest, mountain, and river obstacles to pursuit represent the boundary of old Teutonic Hades and that the story was originally one of Descent to Hell.
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Cuchulain of Muirthemne EMER'S REPROACHES 281 / LABRAID'S COUNTRY 283 / FAND 285 / FAND WELCOMES CUCHULAIN 287; lines 12015-12106 confidence: medium

Laeg describes Labraid as a king of great armies and his country as bright, free, truthful, without bad things, filled with music, beautiful Sidhe women, gifts, and Fand's exceptional beauty.

Laeg describes a Sidhe country of truth, beauty, music, gifts, and desirable endless life, and Cuchulain then travels there by chariot to an island.
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Gods and Fighting Men BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY / CHAPTER II. OISIN IN PATRICK'S HOUSE / CHAPTER III. THE ARGUMENTS; lines 14792-14931 confidence: medium

Oisin asks, "will my dog or my hound be let in with me to the court of the King of Grace?" Patrick answers that the dog or hound will not be let into the court of the King of Power; Oisin says he would make whoever fed him share with his hound.

Oisin asks whether his dog or hound can enter with him into the court of the King of Grace, and Patrick answers that it cannot enter the court of the King of Power.
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Gods and Fighting Men BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY / CHAPTER II. OISIN IN PATRICK'S HOUSE / CHAPTER III. THE ARGUMENTS; lines 14933-15069 confidence: medium

Patrick says the people of God have plentiful feasts, that Finn and the Fianna lie sorrowfully on the flag-stone of pain, and urges Oisin to take the Son of God, repent, and not lose Heaven.

Patrick places Finn and the Fianna in a painful afterlife and urges Oisin toward Heaven, while Oisin denies they would remain there unless it pleased them and says Finn would go to any better place above or below.
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Gods and Fighting Men CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN / BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY; lines 14360-14451 confidence: high

Oisin returns to Ireland after Niamh brought him away; some say he spent hundreds or thousands of years in the Country of the Young, though it seemed short to him.

Oisin is away for hundreds or thousands of years while the time seems short to him, and he returns to Ireland aged and displaced.
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Gods and Fighting Men CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN / BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY; lines 14360-14451 confidence: high

Patrick asks about Oisin leaving Finn and the Fianna with Niamh; Oisin describes turning west over the sea with Niamh and seeing palaces, a deer and hound chase, and a mounted girl with a golden apple pursued by a mounted young man with a sword.

Oisin and Niamh travel west over the sea, pass strange sights and a storm, and arrive in the Country of the Young, where youth and delights are promised.
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Gods and Fighting Men CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN / BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY; lines 14360-14451 confidence: high

"The Country of the Young, the Country of Victory"; Oisin adds that if Patrick's Heaven has the same grandeurs, he would give friendship to God.

The Country of the Young is described as delightful and blossoming, and its king promises Oisin long-lasting life, youth forever, and every delight the heart thought of.
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Gods and Fighting Men CHAPTER III. THE BATTLE OF GABHRA / BOOK TEN: THE END OF THE FIANNA. / CHAPTER I. DEATH OF BRAN / CHAPTER II. THE CALL OF OISIN; lines 14163-14262 confidence: medium

The woman tells Finn that she is Niamh of the Golden Head, daughter of the King of the Country of the Young, has come from over the sea, and loves Oisin for his bravery and comeliness.

Niamh says she comes from over the sea and describes the Country of the Young as a place of abundance where Oisin will never see death, wasting, or lessening.
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Gods and Fighting Men CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4093-4219 confidence: high

The woman says she brings an apple-tree branch from Emhain, a far island with shining horses and games on the White Silver Plain.

A strange woman describes Emhain and the Land of Women, instructs Bran to set out over the clear sea, and Bran departs with companions.
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Gods and Fighting Men CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4093-4219 confidence: high

The song describes a level land with blossoms, an old tree with birds, many colors, music, no treachery or roughness, no grief, sorrow, death, sickness, or weakness, and abundant riches and wine.

The woman's song describes the destination as without grief, sorrow, death, sickness, or weakness, and as full of music, riches, wine, games, and brilliant colors.
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Gods and Fighting Men CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4221-4254 confidence: medium

Bran's company reaches the Land of Women; the chief woman welcomes Bran, throws him a ball of thread that holds to his palm, and pulls the curragh to the landing-place.

The passage describes a sea voyage to the Land of Women, includes another named island, and follows the travellers' movement back toward Ireland.
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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 4257-4355 confidence: medium

The stranger says he comes from a country of truth without age, withering, heaviness, sadness, jealousy, envy, or pride; he gives Cormac the branch in return for three gifts.

The stranger describes his country as a place of truth without age, withering, heaviness, sadness, jealousy, envy, or pride, and the passage says Cormac went to Manannan's country.
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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 4534-4605 confidence: high

Connla is with Conn on the Hill of Uisnach, sees a woman in wonderful clothing, and hears her say she comes from Tir-nam-Beo, a land where death does not come, with lasting feasts and people called the Sidhe.

A Sidhe woman from a land without death calls Connla to otherworld plains, and he finally leaves by boat across the sea and does not return.
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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 4608-4693 confidence: medium

Tadg is introduced as one who went to the Land of the Ever-Living Ones and came back.

The passage frames Tadg as one who went to the Land of the Ever-Living Ones and came back.
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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 4695-4783 confidence: high

The foreigner had guided them because he had been on the track before; after six weeks without land he says they are astray on the great ocean without boundaries.

The travellers cross a boundless ocean, survive a storm, and reach Inislocha, later described as a paradise where ancient figures live forever.
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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 4695-4783 confidence: high

The white-bodied woman says the white-marble dun belongs to the royal line of Irish kings from Heremon to Conn, names the country Inislocha, says Rudrach and Dergcroche are its kings, tells Irish history, and directs Tadg toward the middle dun.

Specific duns are assigned to Irish royal and ancient groups, and Cesair says she and her companions live forever in the country.
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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 4785-4886 confidence: medium

Cliodna returns with Tadg to the ship and asks the comrades how long they have been there. They say one day; she says a full year, during which they used no food or drink, and adds that cold and hunger would never come on them there.

Tadg's party visits an island-like country, later learns that a year has passed though it seemed one day, experiences no need of food or drink, and sees the island hidden by Druid mist after departure.
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Gods and Fighting Men CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN; lines 4900-5031 confidence: medium

Laegaire is introduced as a visitor to Magh Mell; near Loch na-n Ean he, his father, and the men of Connacht see an armed golden-haired man coming through the mist.

Fiachna comes from the lake, Laegaire follows him down into it with fifty men, and the destination is linked with Magh Mell, the Happy Plain.
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Gods and Fighting Men CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN; lines 4900-5031 confidence: medium

Laegaire describes the place he has gone to as having moving armies, sweet Sidhe music, shining cups, speech with loved ones, beer instead of rain, and goods brought from the Pleasant Plain.

Laegaire describes the place he has gone to as filled with Sidhe music, shining cups, conversation with loved ones, and beer falling instead of rain.
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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 264-326 confidence: medium

Oisin or Bran, son of Febal, "rides or sails in an enchanted ship to some divine country" seeking delighted companionship or love with faces that never fade.

Oisin and Bran are described as riding or sailing in an enchanted ship to a divine country.
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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 328-416 confidence: medium

The gods call men to their houses and to Under-Wave, promising earthly things in greater abundance; Midhir sings to Queen Etain of an ageless, sorrowless, unseen country with streams of mead and wine.

The gods or invisible people call men to their houses and Under-Wave and promise greater abundance; Midhir's song describes an ageless, sorrowless, unseen country.
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More Celtic Fairy Tales XLI. ELIDORE. / XLII. THE LEECHING OF KAYN'S LEG. / XLIII. HOW FIN WENT TO THE KINGDOM OF THE BIG MEN. / XLIV. HOW CORMAC MAC ART WENT TO FAERY.; lines 6973-6986 confidence: medium

"HOW CORMAC MAC ART WENT TO FAERY."

The title states that Cormac Mac Art went to Faery, and the parallels note calls this a visit to the Otherworld.
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Myths & Legends of the Celtic Race CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS; lines 4019-4126 confidence: high

Midir the Proud is revealed as the being in Ailill's shape, Etain's Danaan husband, and the one who cast magic slumber; he woos her to the Land of Youth and says Fuamnach is dead.

Midir invites Etain to fly with him to the Land of Youth; the lyric describes an abundant, changeless realm, and the narrator identifies it as the country of the Dead.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 7183-7292 confidence: medium

Niam speaks of the Land Oversea; a stillness falls on horses, hounds, wind, and trees as she sings of the place.

Niam describes the Land Oversea as a realm of abundance where pain, sickness, death, and decay do not come near its dwellers.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 8297-8389 confidence: low

Finn does not fight, comes “in a ship” afterward, views the field, and weeps over Oscar; he had wept only once before, for Bran, whom he accidentally killed.

The narrator proposes that Finn's ship-arrival after the battle may signal that he had passed away and returned from an oversea kingdom of Death.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 8824-8926 confidence: medium

The survivor identifies himself as the fifteenth monk of St. Brennan of Birr, says the others died, shows Brennan’s tablet, and the voyagers revere it and stay on the island.

The passage presents a sequence of sea travel and island encounters involving monastic survivors, a renewal lake, entrapping laughter, a flame-encircled festive island, and a penitential sea miracle.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 8824-8926 confidence: medium

The voyagers see a small island encircled by a continually moving flame-rampart; through an opening they see beautiful adorned men and women with gold vessels and hear festive music.

The voyagers can glimpse beautiful adorned people with gold vessels and music only through an opening in a continually circling wall of flame.
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Myths & Legends of the Celtic Race CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY; lines 9115-9204 confidence: high

Modern readers are said to associate British legend with Caerleon-on-Usk, the Round Table, the Grail Quest, Lancelot's love for the queen, a last battle, and wounded Arthur's immortal voyage to Avalon.

The familiar saga summary mentions Arthur's voyage to Avalon while sorely wounded but immortal, and Geoffrey's account has Arthur carried mysteriously to Avalon to be cured; Avalon is described as fairyland or a Land of the Dead.
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Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 11127-11221 confidence: high

The passage compares the Grail's abundance and rejuvenation with the Celtic cauldron: the Cauldron of the Dagda, Bran's Irish cauldron, Branwen's dowry, and Arthur's spoils from Annwn.

The cauldron is described as part of the spoils of Hades/Annwn brought by Arthur, and the poem says only seven returned from Caer Vedwyd.
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Myths & Legends of the Celtic Race CONTENTS / ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS; lines 1595-1711 confidence: high

The Egyptian ship symbol in sepulchral art is connected with Rā; it is called the Boat of the Sun and is the vessel for the Sun-god's journeys, especially the nightly journey to the Other-world carrying beatified dead souls.

The passage explicitly identifies the Egyptian Boat of the Sun as the vessel of Rā's journeys, especially the nightly journey to the Other-world carrying the souls of the beatified dead.
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Myths & Legends of the Celtic Race CONTENTS / ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS; lines 1595-1711 confidence: medium

A west-recess New Grange figure is described as unusual and is reported as interpreted by George Coffey as a ship with men on board and an uplifted sail, with a small circle above; another example occurs at Dowth.

The passage groups New Grange, Dowth, Locmariaker, and Swedish ship figures with circles or solar disks and argues that such markings in sepulchral monuments are unlikely to be merely decorative.
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Myths & Legends of the Celtic Race CONTENTS / ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS; lines 1714-1823 confidence: medium

Egyptian solar boats may contain a solar emblem, a god with attendants, human souls, or a corpse; megalithic boat carvings may include or omit the solar emblem and may be filled or empty.

The passage describes solar boats with human souls or a corpse and interprets megalithic boat figures as the dead on their way to the Other-world.
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Myths & Legends of the Celtic Race CONTENTS / ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS; lines 1825-1909 confidence: medium

The author says known facts do not justify a firm historical theory, yet converging evidence suggests relation; Egypt is named as source of the divine mother-and-child symbol and, in the author's belief, the symbol of voyaging spirits guided by the God of Light to the world of the dead.

The passage describes voyaging spirits guided to the world of the dead by the God of Light, and also quotes a Greek scene of Hermes guiding souls to the Underworld.
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Myths & Legends of the Celtic Race CONTENTS / ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS; lines 2004-2088 confidence: low

The author conjectures that the Gallic Mercury was also the guide of the dead and of travellers to the Other-world.

The author conjectures that the Gallic Mercury may have been the guide of the dead and of travellers to the Other-world.
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Myths & Legends of the Celtic Race CONTENTS / ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS; lines 2090-2169 confidence: medium

“The Other-world was not a place of gloom and suffering, but of light and liberation”; the passage also says this conception differed from Greek and Roman views and resembled Egyptian religion.

The passage describes the Celtic Other-world as a realm of light and liberation and associates the Sun with that realm.
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Myths & Legends of the Celtic Race DODDER, THE RIVER, 175 / EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77 / MYTHOLOGICAL CYCLE, THE, 95, 96; lines 14576-14616 confidence: low

St. Patrick entry: mission to Ireland; Cascorach and Brogan references; Ethné aged fifteen hundred and baptized; summons Cuchulain from Hell; Talkenn name; meeting Keelta; Irish legend.

The St. Patrick entry states that he summons Cuchulain from Hell.
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Myths & Legends of the Celtic Race EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77 / MYTHOLOGICAL CYCLE, THE, 95, 96 / SHIP SYMBOL, THE. 71-76; lines 14802-14972 confidence: medium

The Underworld entry says a cult of it was found by Celts in Western Europe, names Dis or Pluto and Māth as gods of it, and calls it identical with the Land of the Dead.

The Underworld is explicitly identified with the Land of the Dead and is associated with named underworld gods.
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Myths & Legends of the Celtic Race GLOSSARY AND INDEX / THE PRONUNCIATION OF CELTIC NAMES / I. GAELIC / II. CYMRIC; lines 12550-12664 confidence: medium

“DEAD, LAND OF. The Irish Fairyland, 96; equivalent, ‘Spain,’ 102”

The entry explicitly identifies the Land of the Dead with Irish Fairyland and gives “Spain” as an equivalent.
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Myths & Legends of the Celtic Race I. GAELIC / II. CYMRIC / DODDER, THE RIVER, 175 / EAGLE OF GWERN ABWY, THE, 392; lines 12714-12914 confidence: high

Fairyland is called the Land of the Dead and is linked with Connla's Well, Eochy's war to recover Etain, Cuchulain and Laeg's visits, Oisin's journey, and rescues by Finn, the Fianna, and Pwyll.

Fairyland is identified as the Land of the Dead and linked with visits or journeys by figures including Cuchulain, Laeg, and Oisin.
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Myths & Legends of the Celtic Race I. GAELIC / II. CYMRIC / DODDER, THE RIVER, 175 / EAGLE OF GWERN ABWY, THE, 392; lines 12714-12914 confidence: medium

The Egyptian entry notes a ship symbol in sepulchral art, the Feet of Osiris as a visitation symbol, ideas of immortality, and human sacrifices abolished by Amasis I.

The Egyptian entry mentions a ship symbol in sepulchral art and ideas of immortality.
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Myths & Legends of the Celtic Race II. CYMRIC / DODDER, THE RIVER, 175 / EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77; lines 13117-13296 confidence: medium

The western extremity of Great Britain is identified as Land of the Dead; the dead are also indexed as carried from Gaul to Britain.

The western extremity of Great Britain is indexed as Land of the Dead, and the dead are indexed as carried from Gaul to Britain.
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Myths & Legends of the Celtic Race II. CYMRIC / DODDER, THE RIVER, 175 / EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77; lines 13298-13499 confidence: medium

The Magic Cauldron is part of the spoils of Hades or Annwn. Havgan, rival of Arawn, is mortally wounded by Pwyll.

The passage includes Hades or Annwn and refers to departed souls conducted to the underworld in Homer, alongside entries on immortality.
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Myths & Legends of the Celtic Race II. CYMRIC / DODDER, THE RIVER, 175 / EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77; lines 13501-13685 confidence: low

The Islands of the Dead entry says to see Mananan, and the Isle of Man entry calls it the supposed throne of Mananan.

The index has an entry for Islands of the Dead referring to Mananan and an entry for the Isle of Man as Mananan's supposed throne.
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Myths & Legends of the Celtic Race II. CYMRIC / DODDER, THE RIVER, 175 / EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77; lines 13687-13869 confidence: high

Land of the Dead: Spain is given as a synonymous term, and the western extremity of Great Britain is also noted as such according to ancient writers cited by Plutarch and Procopius.

The index equates the Land of Youth with the Land of the Dead and Land of the Living, calls the Land of the Living the Land of the Happy Dead, and cites Oisīn’s seeing and return from the Land of Youth and Sinend’s visit to Connla’s Well.
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Myths & Legends of the Celtic Race II. CYMRIC / DODDER, THE RIVER, 175 / EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77; lines 13687-13869 confidence: medium

Land of Youth is identified with Land of the Dead and Land of the Living; references include Mananan, Cleena, Connla’s Well visited by Sinend, People of Dana, Oisīn seeing wonders and returning, and The Lady of the Fountain.

The index links Connla’s Well with the Land of Youth, the Lake of the Dragon’s Mouth with Caer and Angus Ōg, the Lake of the Cauldron with Matholwch’s meeting, and Lourdes with a water cult.
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Myths & Legends of the Celtic Race II. CYMRIC / DODDER, THE RIVER, 175 / EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77; lines 13871-14031 confidence: high

Mananan is son of the sea-god Lir, associated with a magical boat, horse, and sword from the Land of the Living, lord of the sea beyond which the Land of Youth or Islands of the Dead lay, master of tricks and illusions, owner of magical possessions, husband of Fand, and the figure who recovers Fand and shakes his cloak between Fand and Cuchulain.

The passage states that Mananan is lord of the sea beyond which the Land of Youth or Islands of the Dead were supposed to lie.
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Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 2211-2318 confidence: high

The passage says Celts believed themselves descended from the God of the Underworld; Partholan comes from the West beyond the Atlantic, from Fairyland or the Land of the Happy Dead, with Dalny and companions.

Partholan is said to come from the West beyond the Atlantic, identified with Fairyland, the Land of the Living, and the land of the Happy Dead.
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Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 2425-2517 confidence: medium

The Nemedians and Partholanians are said to come from mysterious regions of the dead; later accounts give them Scriptural or earthly origins. The Fomorians are described as opponents, later treated as pirates, but interpreted here as coeval powers of darkness and evil.

The passage repeatedly connects colonizing or migrating peoples and Taltiu’s origin with the regions of the dead, Land of the Dead, or Great Plain.
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Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 2709-2791 confidence: medium

The Danaans place Lugh with Duach, “The Dark,” king of the Great Plain, described as Fairyland, the Land of the Living, and the Land of the Dead, until Lugh reaches manhood.

Lugh comes from the Land of the Living, also associated earlier with the Land of the Dead, bringing the Boat of Mananan, the Horse of Mananan, and Fragarach.
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Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 3094-3191 confidence: high

Mananan is lord of the sea and guide to the Land of Youth or Islands of the Dead; he owns Ocean-sweeper, Aonbarr, and The Answerer; white-crested waves are his horses and taboo for Cuchulain.

The Land of Youth or Islands of the Dead lie beyond or under Mananan’s sea, and he guides humans there; Cleena’s tale also locates Mananan’s country beyond the sea.
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Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 3193-3287 confidence: high

A quoted account says the Land of the Dead is the western extremity of Great Britain; northern Gaulish mariners carry the dead across in strange ships containing invisible beings whose weight sinks the vessels.

The quoted tradition describes mariners who carry the dead across from the continent to their final abode in Britain in ships bearing invisible passengers.
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Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 3193-3287 confidence: high

The quoted explanation says that one stroke or one hour can transfer the dead at midnight, and that night and winter lower the barriers between Death and Life; the same law lets Ith see Ireland from Bregon’s tower in the Land of the Dead.

The quoted explanation states that night and winter lower the barriers between the regions of Death and Life, enabling the rapid voyage of the dead and Ith’s sighting of Ireland from the Land of the Dead.
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Popular Tales of the West Highlands, Volume 1 CX INTRODUCTION. / INTRODUCTION. CXI / CX11 INTRODUCTION. / INTRODUCTION. CX111; lines 4554-4593 confidence: medium

The passage describes a wandering spirit if Celts are Indo-Europeans, links it to Ulysses and Æneas, Atalantis, the Island of the Seven Cities, St. Brandon, Columbus, and the Green Isle of the great deep, and says Flathinnis, the Isle of Heroes, was raised from earthly paradise to Heaven.

The Green Isle is placed on the far western horizon, and as Flathinnis or Isle of Heroes is described as moving from earthly paradise to Heaven.
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Popular Tales of the West Highlands, Volume 1 MAOL A CHLIOBAIN. / MAOL A CHLIOBAIX. 265 / MAOL A CHLIOBAIN. 267 / MAOL A CHLIOBAIN. 269; lines 12517-12610 confidence: medium

At a great cataract, crossing is possible only on two hairs called Drochaid an da roineag, the two-hair bridge; Maol a Mhoibean crosses and carries her sisters, while the giant cannot cross.

The sisters can cross the cataract only by the two-hair bridge; Maol a Mhoibean succeeds, the giant cannot cross, and the collector compares the bridge with rainbow and afterlife-bridge traditions.
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Popular Tales of the West Highlands, Volume 1 THE POOR BROTHER AND THE RICH. 239 / URSGEUL. / URSGEUL. 241 / THE POOR BROTHER AND THE RICH. 243; lines 11885-11925 confidence: medium

Editorial remarks mention a man going home to die, an old woman unable to rest because insufficient funeral expense was laid out, possible purgatory or heathen survival, and Roman or possible Celtic passage payment.

The old woman will not rest because enough has not been laid out on her funeral, and the commentary connects this with payment for passage after death.
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Popular Tales of the West Highlands, Volume 2 THE THREE WIDOWS. / THE THREE WIDOWS. 233 / THE THREE WIDOWS. 235 / THE THREE WIDOWS. 237; lines 6829-6926 confidence: medium

On returning, the group sees Domhnull with the plaid, the dog, and a hundred sheep in a park, and asks how he came there.

Domhnull is seen alive with sheep and says that after reaching the world over yonder he was sent back with a hundred sheep.
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The Mythology of the British Islands CHAPTER I / CHAPTER II / CHAPTER III / CHAPTER IV; lines 1083-1178 confidence: low

The passage says mistletoe was sacred to Balder among the Norse and was believed by Romans to be the golden bough that gave access to Hades.

The passage reports the Roman belief that mistletoe was the golden bough giving access to Hades.
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The Mythology of the British Islands CHAPTER X / THE CONQUEST OF THE GODS BY MORTALS / CHAPTER XI / THE GODS IN EXILE; lines 4137-4245 confidence: medium

The dispossessed gods must seek new homes; one group leaves Ireland for an overseas paradise on an unknown western island, which the narrator calls the Gaelic counterpart of the British island-valley of Avilion.

A section of the defeated gods chooses to leave Ireland and take refuge in a western island paradise described as a realm of pleasure, life, youth, and happiness.
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The Mythology of the British Islands CHAPTER X / THE CONQUEST OF THE GODS BY MORTALS / CHAPTER XI / THE GODS IN EXILE; lines 4522-4661 confidence: high

Mider appears to Etain as a beautifully dressed young man, tells her she was his wife among the people of the goddess Danu, asks her to come to his sídh at Bri Leith, and is refused.

Mider asks Etain to leave the king for his sídh and later sings of a wonderful country under enchanted hills where there is no grief, no decrepit death, abundance of drink, and unseen inhabitants.
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The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 10003-10095 confidence: medium

Popular belief holds that Arthur will return from the Celtic Elysium; he is thought either to be in Avilion or asleep with champions in a secret place until a trumpet calls him to reconquer Britain.

The passage compares Arthur’s Avilion or hidden sleep with Gaelic gods dwelling in the Land of the Living beyond the western wave or in a hollow hill.
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The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 9556-9644 confidence: high

Arthur is said by many not to have died but to have gone to the island valley of Avilion; a Scottish legend has a man meet Finn on a mysterious western island; an under-earth magical sleep awaiting return is told of both Arthur’s warriors and the Fenians.

Arthur is thought by many not to have died but to have passed to Avilion; Finn is encountered on a mysterious western island; and an under-earth magic sleep awaiting return is told of Arthur’s warriors and the Fenians.
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The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 9646-9750 confidence: high

Manawyddan son of Llyr confines Arthur in the bone-fortress Oeth and Anoeth for three days and nights until Goreu rescues him.

Arthur is imprisoned in an otherworld fortress and later leads an expedition into Annwn; the poem names multiple otherworld forts and repeats the return of only seven.
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The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 9752-9841 confidence: medium

The stanza says, in part, that the speaker will not praise those of drooping courage and that when they went with Arthur, except seven, none returned from Caer Ochren; nearby commentary notes obscure allusions including an animal with a silver head.

The quoted poem describes going with Arthur to Caer Ochren, after which only seven returned; the broader discussion identifies the region with Annwn/Caer Sidi.
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The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 9752-9841 confidence: medium

The passage describes a strong-doored, foursquare fortress of glass with ghostly sentinels, constant revolution, difficult entrance, darkness relieved by a lamp, feasting, revelry, and a central pearl-rimmed cauldron of poetry and inspiration tended by nine British pythonesses.

The passage describes feasting and revelry in Annwn/Caer Sidi, a drink kept in a well, and inhabitants freed from age and death.
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The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 9932-10001 confidence: high

A lord of elysium is named as Gwyn/Gwynwas, Melwas, or Avallon/Avallach; his realm is Avallon’s Island or Avilion in the Land of Summer, compared with Hades as paradise of the departed and later localized as Glastonbury/Somerset.

Avallon/Avilion is described as an island realm in the Land of Summer, a paradise aspect of Hades or abode of the departed, later localized on earth.
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The Mythology of the British Islands CHAPTER XV / THE DECLINE AND FALL OF THE GODS / CHAPTER XVI / THE GODS OF THE BRITONS; lines 7761-7896 confidence: high

Early Welsh poems describe Gwyn as god of battle and the dead, a psychopomp conducting the slain into Hades and ruling over them.

Gwyn is explicitly described as a psychopomp who conducts slain warriors into Hades, gathers their souls, rules over them, and calls himself the escort of the grave.
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The Mythology of the British Islands CHAPTER XV / THE DECLINE AND FALL OF THE GODS / CHAPTER XVI / THE GODS OF THE BRITONS; lines 8086-8191 confidence: medium

Manawyddan, son of Llyr and Penardun, is identified with Gaelic Manannán mac Lir and described as ruler in sea-connected Hades or Elysium, master of magic and useful arts, which he teaches to friends.

Manawyddan is described as ruler in a Hades or Elysium connected with the sea, master of magic and useful arts, and teacher to friends.
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The Mythology of the British Islands CHAPTER XV / THE DECLINE AND FALL OF THE GODS / CHAPTER XVI / THE GODS OF THE BRITONS; lines 8086-8191 confidence: high

A triad attributes to Manawyddan the bone-fortress of Oeth and Anoeth, described as a beehive-shaped, labyrinthine prison of human bones for Hades trespassers, including Arthur.

Manawyddan’s bone-fortress is a beehive-shaped structure of human bones with innumerable cells like a labyrinth, used to imprison trespassers in Hades.
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The Mythology of the British Islands CHAPTER XV / THE DECLINE AND FALL OF THE GODS / CHAPTER XVI / THE GODS OF THE BRITONS; lines 8193-8270 confidence: medium

“All islands—and peninsulas... were deemed to be pre-eminently homes of the dark Powers of Hades”; the passage also lists Gower, Lundy, Ireland, Britain, the Isle of Man, Glastonbury Tor, northern lands beyond the Roman wall, and Dyfed as liminal or underworld regions.

The passage repeatedly identifies islands, peninsulas, swamps, borderlands, and Dyfed with Hades, ghosts, or the over-sea Other World.
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The Mythology of the British Islands CHAPTER XV / THE DECLINE AND FALL OF THE GODS / CHAPTER XVI / THE GODS OF THE BRITONS; lines 8193-8270 confidence: medium

“All islands—and peninsulas... were deemed to be pre-eminently homes of the dark Powers of Hades”; the passage also lists Gower, Lundy, Ireland, Britain, the Isle of Man, Glastonbury Tor, northern lands beyond the Roman wall, and Dyfed as liminal or underworld regions.

The passage emphasizes dangerous sea, fogs, mists, invisibility, and ghostly horizons as features that make liminal lands appear sacred and terrible.
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The Mythology of the British Islands CHAPTER XVI / THE GODS OF THE BRITONS / CHAPTER XVII / THE ADVENTURES OF THE GODS OF HADES; lines 8573-8672 confidence: medium

The stranger names himself Arawn, king of Annwn, and says Pwyll can be forgiven by going to Annwn instead of him to fight Havgan; Arawn puts his semblance on Pwyll, leads him by a secret path to Annwn, sets a one-year return, and takes Pwyll's shape to Narberth.

Pwyll is led by Arawn along a secret path into Annwn or Hades, spends a year there, and returns to the meeting place.
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The Mythology of the British Islands CHAPTER XXI / CHAPTER XXII / THE TREASURES OF BRITAIN / CHAPTER XXIII; lines 11201-11272 confidence: medium

The passage recounts Taliesin’s account of Arthur’s cauldron: it belongs to Pwyll and Pryderi, who live in an otherworld kingdom with several castle names, surrounded by sea, difficult to access, and characterized by wine, music, feasting, and absence of disease and old age.

The cauldron’s owners live in an otherworld kingdom, difficult to reach, surrounded by sea, with wine, music, feasting, and freedom from disease and old age.
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The Mythology of the British Islands CHAPTER XXI / CHAPTER XXII / THE TREASURES OF BRITAIN / CHAPTER XXIII; lines 11274-11493 confidence: medium

The passage says the mystic vessel was kept by King Pelles, identified with Pwyll, in Carbonek; Carbonek is analyzed as Caer bannawg, the square or four-cornered castle, and equated with Caer Pedryvan.

The castle is identified with Caer Pedryvan/Caer Sidi, surrounded by great water, revolving swiftly, and defended by archers whose shafts no armour can resist.
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The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 13255-13383 confidence: medium

“Annwn, the British Otherworld”

Annwn is identified as the British Otherworld, Arawn as king of Annwn, and Arthur as connected with the Spoiling of Annwn.
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The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 13255-13383 confidence: medium

Avallon is identified as a British god of the Underworld; the entry also lists the Isle of Avallon.

Avallon is identified as a British god of the Underworld, and the Isle of Avallon and Avilion are listed nearby.
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The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 14130-14262 confidence: medium

Entries include “Hades, the Celtic. See Other World, Celtic,” “Hades, Head of,” as a name for Pwyll, “Happy Plain,” with “See Mag Mell,” Havgan as “a king of Annwn,” and Hy-Breasail.

The index directs “Hades, the Celtic” to the Celtic Other World and lists Otherworld-associated places such as Happy Plain, Mag Mell, Hy-Breasail, and Annwn.
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The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 14264-14367 confidence: medium

The index lists Land of Illusion, Land of Happiness, Land of the Living, Land of Promise, Land of Summer, and Land of the Young with page references.

The index lists multiple named lands with qualities associated with otherworld or idealized realms, but gives no narrative detail in this passage.
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The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 14519-14642 confidence: medium

The Celtic Other World entry lists many references, different names and descriptions, locations upon the sea, under the sea, under the earth, and upon earth, its status as original abode of men, visits by Cuchulainn, Conn, Connla, Ossian, Pwyll, Gwydion, and Arthur, and cross-references such as Annwn, Avilion, Mag Mell, and related lands.

The index gives multiple names and descriptions for the Celtic Other World, locates it in several settings, and lists named visitors.
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The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 14519-14642 confidence: medium

The Celtic Other World entry lists many references, different names and descriptions, locations upon the sea, under the sea, under the earth, and upon earth, its status as original abode of men, visits by Cuchulainn, Conn, Connla, Ossian, Pwyll, Gwydion, and Arthur, and cross-references such as Annwn, Avilion, Mag Mell, and related lands.

The Other World is explicitly described as variously imagined upon the sea and under the sea.
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The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 14644-14793 confidence: medium

“Paradise, the Celtic. See Other World, Celtic.”

The index redirects Celtic Paradise to the Celtic Other World and associates Pwyll with Annwn/Hades titles and a magic cauldron in Hades.
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The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 14795-14911 confidence: medium

Spain is listed as a euphemism for the Celtic Other World; the Land of Summer is also identified as the Celtic Other World.

Spain and the Land of Summer are identified as names or euphemisms for the Celtic Other World.
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The Mythology of the British Islands THE GAELIC ARGONAUTS / CHAPTER IX / CHAPTER X / THE CONQUEST OF THE GODS BY MORTALS; lines 3765-3863 confidence: medium

The author describes the conquest of gods by mortals as typically Celtic, says humans descend from the god of death and came from the Land of the Dead, cites Caesar on Gaulish descent from Dis Pater, and connects Dis Pater with Bilé, Beli, and Balor.

The passage states that men descended from the god of death and first came from the Land of the Dead to possess the present world; Spain is later said to stand for Celtic Hades or Elysium.
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The Mythology of the British Islands THE GAELIC ARGONAUTS / CHAPTER IX / CHAPTER X / THE CONQUEST OF THE GODS BY MORTALS; lines 3765-3863 confidence: high

Post-Christian chroniclers are said to turn gods into ancient kings, substitute Spain for Hades, and narrate a genealogy from Fenius Farsa through Niul, Scôta, Goidel, and Eber Scot, followed by expulsion from Egypt, forty-two years in Africa, and migration to Spain; the route is compared with Geoffrey of Monmouth’s Brutus route.

Post-Christian chroniclers are said to substitute Spain for Hades, and the passage adds that Spain stood for Celtic Hades or Elysium.
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The Mythology of the British Islands THE GODS OF THE BRITONS / CHAPTER XVII / THE ADVENTURES OF THE GODS OF HADES / CHAPTER XVIII; lines 8963-9071 confidence: medium

Brân is wounded in the foot by a poisoned dart, orders his beheading and burial at the White Mount in London facing France, and prophesies the journey with feasts, Rhiannon’s birds, his talking incorrupt head, and a door toward Cornwall.

Brân commands the seven to carry his severed head through named stations, where it remains incorrupt and converses, before burial in London as a protection against foreign foes.
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The Mythology of the British Islands THE IRISH ILIAD / CHAPTER XIII / SOME GAELIC LOVE-STORIES / CHAPTER XIV; lines 6272-6347 confidence: medium

Connla was 'wooed by a goddess and borne away, like the British Arthur, in a boat of glass to the Earthly Paradise beyond the sea.'

Becuma crosses the sea described as sundering mortals and immortals; Connla is also taken to paradise beyond the sea.
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The Mythology of the British Islands THE IRISH ILIAD / CHAPTER XIII / SOME GAELIC LOVE-STORIES / CHAPTER XIV; lines 6777-6883 confidence: high

Niamh of the Golden Hair, Manannán’s daughter, chooses Ossian as lover; he mounts behind her on the fairy horse, they ride to the sea-shore and over the waves, and she describes the divine country in terms compared to Manannán’s words to Bran and Mider’s to Etain.

Ossian rides with Niamh over the waves to the country of the gods and the Land of the Young, where decline, death, and decay are absent.
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The Mythology of the British Islands THE TREASURES OF BRITAIN / CHAPTER XXIII / CHAPTER XXIV / THE DECLINE AND FALL OF THE GODS; lines 12100-12194 confidence: medium

“Gwyn, last of the gods of Annwn” has the Cwn Annwn, hounds once held by Arawn, with white bodies and red ears.

The hounds of Annwn are described as supernatural hounds heard on stormy nights pursuing the souls of unshriven men or unbaptized babes.
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The Mythology of the British Islands THE TREASURES OF BRITAIN / CHAPTER XXIII / CHAPTER XXIV / THE DECLINE AND FALL OF THE GODS; lines 12100-12194 confidence: medium

Some subjects of Gwyn dwell beneath earth or under lakes, which are compared with Gaelic fairy hills; others dwell in Avilion, a western isle of delights on or just under the sea.

Avilion and the Green Meadows of Enchantment are described as a western isle or fairy country lying on or beneath the sea and sometimes sighted by sailors.
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finnic

Finno-Ugric, Siberian Mythology CHAPTER I / THE BELIEF IN SOULS / THE BELIEF IN SOULS / THE BELIEF IN SOULS 7; lines 686-762 confidence: medium

Death does not sever the bond between soul and corpse; Finnish Lapps say sacrificial victims wander as shadows among burial places with underworld folk, and the shadow dwells where the body is buried.

The passage links the shadow after death to the corpse and burial place and describes sacrificial victims’ shadows wandering among burial places with underworld folk.
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Finno-Ugric, Siberian Mythology CHAPTER II / DEATH AND BURIAL / DEATH AND BURIAL / DEATH AND BURIAL; lines 1214-1291 confidence: medium

If the corpse is kept overnight, people must remain dressed and watch; sleeping may let the deceased take one's soul to the kingdom of the dead. Cheremiss watch for the spirit's return, and mirrors are covered or turned so the dead cannot choose a companion.

The passage says the deceased may take a living person's soul to the kingdom of the dead, and a mirror is covered so the dead cannot choose a companion among those present.
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Finno-Ugric, Siberian Mythology CHAPTER III / MEMORIAL FEASTS FOR A PARTICULAR / DEAD PERSON / MEMORIAL FEASTS; lines 1940-2018 confidence: medium

Samoyeds are said to have no fixed memorial days; the reindeer that dragged the deceased to the grave is sacrificed or left on the grave; the dead may need relatives' care until a shaman takes their shadows to the world of the dead; some sacrifices occur after sunset behind the tent with the animal's head to the west.

The Samoyed material says the dead need care until the shaman takes their shadows to the world of the dead, and the Ugrian material refers to the first period of the dead person's life in Hades.
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Finno-Ugric, Siberian Mythology CHAPTER V / THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND; lines 3396-3470 confidence: high

The dead must travel along a narrow pole over the place of darkness or resin-cauldron; wicked souls are tortured in burning resin, while the righteous cross with help from the Prince of Death and Kiyamat-saus.

The dead cross a narrow pole over the dark resin-cauldron; wicked souls are punished below, and righteous souls cross safely with supernatural help.
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Finno-Ugric, Siberian Mythology CHAPTER V / THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND; lines 3396-3470 confidence: high

Finnish folk-poetry describes boat transport over the river of Tuonela; the daughter of Tuoni ferries Wainamoinen. The passage also mentions a Sunday-fingernail boat, Icelandic corpse-boat, Greek parallels, Manalan-rakki, Cerberos, Tuonen-portti, and Helgrindr.

Finnish folk-poetry is said to describe the dead being transported by boat over the river of Tuonela, and Wainamoinen is ferried on his way to the underworld.
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Finno-Ugric, Siberian Mythology CHAPTER V / THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND; lines 3396-3470 confidence: medium

Finnish folk-poetry describes boat transport over the river of Tuonela; the daughter of Tuoni ferries Wainamoinen. The passage also mentions a Sunday-fingernail boat, Icelandic corpse-boat, Greek parallels, Manalan-rakki, Cerberos, Tuonen-portti, and Helgrindr.

A folk belief describes the evil one making a boat from fingernails clipped on Sundays to carry away the dead.
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Finno-Ugric, Siberian Mythology CHAPTER V / THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND; lines 3396-3470 confidence: medium

Finnish folk-poetry describes boat transport over the river of Tuonela; the daughter of Tuoni ferries Wainamoinen. The passage also mentions a Sunday-fingernail boat, Icelandic corpse-boat, Greek parallels, Manalan-rakki, Cerberos, Tuonen-portti, and Helgrindr.

The passage names Manalan-rakki as the underworld's hound and Tuonen-portti as the underworld's gate.
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Finno-Ugric, Siberian Mythology CHAPTER XX / THE REALM OF THE DEAD / THE REALM OF THE DEAD / THE REALM OF THE DEAD; lines 21226-21330 confidence: high

Seven grottoes are connected with seven or nine underground storeys below the earth, corresponding to heavenly planes above.

The passage describes seven or nine underground storeys beneath the earth corresponding to heavenly planes above.
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Finno-Ugric, Siberian Mythology CHAPTER XX / THE REALM OF THE DEAD / THE REALM OF THE DEAD / THE REALM OF THE DEAD; lines 21226-21330 confidence: high

Central Asian peoples are said to place evil beings in the underworld under Erlik-Khan, seated on a black throne; his spirits make night excursions to seize souls.

Erlik-Khan rules the underworld from a black throne and commands spirits who seize souls from the living world.
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Finno-Ugric, Siberian Mythology CHAPTER XX / THE REALM OF THE DEAD / THE REALM OF THE DEAD / THE REALM OF THE DEAD; lines 21226-21330 confidence: high

Paths to lower and upper dwellings pass through central holes; the Ostiaks call the sky seven-holed, the Chukchee place the holes under the North Star, and shamans use an earth-disc with a central hole.

Both upper and lower dwellings are reached through central holes in planes, and shamans use or represent such a hole in practice and ritual objects.
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Finno-Ugric, Siberian Mythology CHAPTER XX / THE REALM OF THE DEAD / THE REALM OF THE DEAD / THE REALM OF THE DEAD; lines 21226-21330 confidence: high

Heaven resembles earth: Turuhansk souls are little people fishing in lakes, while Buriat heavenly souls have cattle, houses, spouses, children, visits, and drinking.

Heavenly souls and spirits fish, hunt, keep cattle and houses, maintain families, visit one another, and drink.
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Finno-Ugric, Siberian Mythology CHAPTER XX / THE REALM OF THE DEAD / THE REALM OF THE DEAD / THE REALM OF THE DEAD; lines 21226-21330 confidence: high

The passage says heavenly afterlife ideas are hard to trace but old and tied to shamanistic customs, and that death in war or by accident leading to Heaven is a widespread ancient belief.

The passage states that people who die in war, by accident, or violently go to Heaven in multiple traditions, while natural-death souls may remain on earth or descend underground.
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Finno-Ugric, Siberian Mythology CHAPTER XX / THE REALM OF THE DEAD / THE REALM OF THE DEAD / THE REALM OF THE DEAD; lines 21226-21330 confidence: high

Ugrians, some Tatar tribes, Chukchee, and Gilyaks are said to hold that violent-death souls go directly to Heaven, while natural-death souls remain on earth or descend underground; the Chukchee identify the Aurora Borealis as chiefly their home.

In Chukchee belief as reported here, the Aurora Borealis is chiefly the home of those who die a violent death.
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Finno-Ugric, Siberian Mythology CHAPTER XX / THE REALM OF THE DEAD / THE REALM OF THE DEAD / THE REALM OF THE DEAD; lines 21226-21330 confidence: medium

A Buriat tale begins with Mu-monto traveling through the realm of the dead on his father's commission to demand back a horse sacrificed at the burial of his grandfather; the route begins due north and includes a large black stone.

The Buriat hero Mu-monto is sent through the realm of the dead to demand back a horse sacrificed at a burial.
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Finno-Ugric, Siberian Mythology DEAD PERSON / MEMORIAL FEASTS / MEMORIAL FEASTS / MEMORIAL FEASTS; lines 2104-2181 confidence: medium

In Sarapul, earlier dead relatives are believed to meet the newcomer and take part in the feast; men make wax-tapers, women cook a hen or cock, and a trough near the fireplace and bed receives tapers, meat, and gravy.

In the Sarapul district, relatives who died earlier are believed to arrive to meet the newcomer and take part in the feast with the deceased.
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Finno-Ugric, Siberian Mythology DEATH AND BURIAL / DEATH AND BURIAL / DEATH AND BURIAL / DEATH AND BURIAL; lines 1294-1372 confidence: medium

On return, footprints are swept at the burial mound; Yuraks circle the grave three times, erect a gateway toward the night or north, and say: “Here is thy way, wander thine own way.” Returning mourners may not look back and pass through a two-stick gateway before the tent door.

The Yuraks erect a gateway toward the night or north and say, “Here is thy way, wander thine own way,” while other speech tells the dead to go home.
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Finno-Ugric, Siberian Mythology DEATH AND BURIAL / DEATH AND BURIAL / DEATH AND BURIAL / DEATH AND BURIAL; lines 1375-1456 confidence: medium

Eastern Cheremiss fell a tree after burial, leaving a stump halfway between cemetery and village so the dead will notice it, realize home is far away, and return to the grave.

The Eastern Cheremiss stump, Finnish karsikko cross, and Esthonian tree marking are all described as devices placed on the cemetery-home route to stop or redirect the dead or soul.
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Finno-Ugric, Siberian Mythology DEATH AND BURIAL / DEATH AND BURIAL / DEATH AND BURIAL / DEATH AND BURIAL; lines 1375-1456 confidence: medium

In Mamadysh, Votiaks erect posts with a table for people who died in strange places so their souls may return to the native village; anniversary sacrificial food is placed there.

The Mamadysh Votiaks erect posts and tables for those who died in strange places so that their souls may return to their native village, with anniversary food offerings.
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Finno-Ugric, Siberian Mythology DEATH AND BURIAL / DEATH AND BURIAL / DEATH AND BURIAL / DEATH AND BURIAL; lines 1722-1785 confidence: medium

The passage discusses a belief in a land of the dead reached over water, notes Karjalainen's objection that this is not original to Ugrians, and reports his explanation that boats were supplied because the dead needed them in the world beyond for subsistence.

The passage mentions a land of the dead reached over water and an explanation that the dead were supplied with a boat for use in the world beyond.
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Finno-Ugric, Siberian Mythology DEATH AND BURIAL / DEATH AND BURIAL / PLATE II / DEATH AND BURIAL; lines 1459-1554 confidence: medium

Ostiaks refrain from girding the belt for five or four days; some say this lets the dead feel lighter and freer. The passage compares a Lapp custom during trance and childbirth and suggests the dead person’s journey to the other world may be kept free of knots or bands; Samoyed and Ugrian women leave hair unbound during burial.

The passage explains the ungirded belt custom as making the dead lighter and freer and suggests that the dead person’s journey to the other world should be unhindered by knot or band.
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Finno-Ugric, Siberian Mythology DEATH AND BURIAL / PLATE II / DEATH AND BURIAL / DEATH AND BURIAL; lines 1557-1635 confidence: high

When the corpse is lifted into the coffin, Cheremiss speakers wish a light, happy, warm existence beyond the grave, request dream communication, and ask the dead not to return harmfully.

Speakers wish the dead a happy, light, warm existence beyond the grave and a calm dwelling-place.
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Finno-Ugric, Siberian Mythology DEATH AND BURIAL / PLATE II / DEATH AND BURIAL / DEATH AND BURIAL; lines 1557-1635 confidence: high

A body-length thread or three coloured threads are laid on the dead, “along which the dead can climb up to heaven”; some call it the dead person’s “swing,” and the custom is said to occur among Volga Finns and Ostiaks.

The passage states that threads are laid along the body so that the dead can climb up to heaven and that some call this the dead person’s swing.
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Finno-Ugric, Siberian Mythology DEATH AND BURIAL / PLATE II / DEATH AND BURIAL / DEATH AND BURIAL; lines 1557-1635 confidence: high

A Karelian graveside weeping-song asks that a tiny crack, like a mole’s way, be left for the soul to move through after the grave is filled.

A Karelian weeping-song asks that a tiny crack like a mole’s way be left for the soul to move through.
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Finno-Ugric, Siberian Mythology DOCENT OF THE UNIVERSITY OF FINLAND, HELSINGFORS / PLATE XL / CHAPTER I / WORLD PICTURES; lines 13871-13950 confidence: high

“Above, the sky; in the middle, the earth peopled by men; below, the kingdom of the dead”; these parts are united by “Holy Water,” identified as the Yenisei River flowing from Heaven to Hades.

The passage describes sky, human earth, and the kingdom of the dead as connected by Holy Water flowing from Heaven to Hades.
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Finno-Ugric, Siberian Mythology DREAMS, SICKNESS AND DEATH 473 / DREAMS, SICKNESS AND DEATH / PLATE LV / DREAMS, SICKNESS AND DEATH 477; lines 20847-20939 confidence: high

The Prince of Death complains to the Heaven god Esege-Malan-Tengeri, who tests the shaman by taking a soul to heaven and hiding it in a bottle stopped with his thumb; the person becomes dangerously ill, and the shaman searches for the soul in multiple regions.

Mergen-khara searches for the sick person’s soul in the death kingdom, under the earth and sea, in mountain chasms and forests, and then flies to heaven on his drum.
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Finno-Ugric, Siberian Mythology DREAMS, SICKNESS AND DEATH 473 / DREAMS, SICKNESS AND DEATH / PLATE LV / DREAMS, SICKNESS AND DEATH 477; lines 20847-20939 confidence: high

After death, the soul remains in the home for a few days; among Altai Tatars, Buriats, Yakuts, and others, it wanders in the old home for three days and realizes its condition when it leaves no trace in the hearth ashes.

The soul of a recently dead person remains in the home for a few days and realizes it belongs to the spirit world when it leaves no trace in the hearth ashes.
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Finno-Ugric, Siberian Mythology DREAMS, SICKNESS AND DEATH 481 / PLATE LVI / CHAPTER XX / THE REALM OF THE DEAD; lines 21054-21143 confidence: high

Shaman ceremonies escort the soul to the underworld; for the Tungus the last journey resembles nomadic journeys over mountains, valleys, and forests, using reindeer or dogs as in life.

Shaman ceremonies are said to escort the soul to the underworld, and the shaman's business is to know the difficult path.
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Finno-Ugric, Siberian Mythology DREAMS, SICKNESS AND DEATH 481 / PLATE LVI / CHAPTER XX / THE REALM OF THE DEAD; lines 21054-21143 confidence: high

The Goldes say the road to the underworld passes through many places, begins the same for all the dead, then branches by family, leading to a steep slope and a difficult river crossing.

The Golde road to the underworld includes many places, family branching roads, a steep slope, a difficult river crossing, and signs that the village of the dead is near.
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Finno-Ugric, Siberian Mythology DREAMS, SICKNESS AND DEATH / PLATE LV / DREAMS, SICKNESS AND DEATH 477 / DREAMS, SICKNESS AND DEATH 479; lines 20942-21003 confidence: medium

The longer a soul has been among the dead, the more it acquires evil-spirit characteristics; named examples include Yakut Abasy, Buriat Bokholdoi, and Altai Tatar Aina or Uzut; graves, deserts, inaccessible mountain places, and summits are spirit dwellings; Mongols say wicked souls float halfway between this world and the next, causing misfortune.

The passage maps classes of dead or spirits to graves, deserted deserts, mountain summits, and a halfway state between this world and the next.
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Finno-Ugric, Siberian Mythology GENERAL MEMORIAL FEASTS 69 / GENERAL MEMORIAL FEASTS / CHAPTER V / THE LIFE BEYOND; lines 3280-3312 confidence: high

The Lapps fit out the dead with provisions and implements so they can satisfy hunger, fish, or chop wood as before.

The life beyond is located under the earth, and the dead continue ordinary needs, work, and social activities there.
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Finno-Ugric, Siberian Mythology GENERAL MEMORIAL FEASTS 69 / GENERAL MEMORIAL FEASTS / CHAPTER V / THE LIFE BEYOND; lines 3280-3312 confidence: high

The underworld resembles the world of the living, except that it would appear inside out or upside down to human eyes.

The underworld is said to resemble the present world while appearing inside out or upside down; examples include soles of the dead against those of the living and rivers flowing in opposite directions.
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Finno-Ugric, Siberian Mythology GENERAL MEMORIAL FEASTS / CHAPTER V / THE LIFE BEYOND / THE LIFE BEYOND; lines 3315-3393 confidence: medium

The dead live in villages with coffins as houses; the first buried is the graveyard ruler who keeps order and receives candle and food; unwelcome evil newcomers, death away from home, and Vogul mock burial to bring the dead home are described.

The dead live in village-like graveyard communities with coffin-houses, a graveyard ruler, and underworld elders who may exercise authority.
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Finno-Ugric, Siberian Mythology GENERAL MEMORIAL FEASTS / CHAPTER V / THE LIFE BEYOND / THE LIFE BEYOND; lines 3315-3393 confidence: high

Folk poetry presents Tuonela as a common underworld reached by crossing the black river, where neither sun nor moon shines, by the bridge of Tuonela or Manala; the passage compares this to the Scandinavian river of death and bridge and says the beliefs are probably later.

The way to Tuonela includes crossing a black river without sun or moon by a bridge.
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Finno-Ugric, Siberian Mythology GENERAL MEMORIAL FEASTS / CHAPTER V / THE LIFE BEYOND / THE LIFE BEYOND; lines 3315-3393 confidence: medium

Gregory the Great is cited as relating a near-death vision of a bridge over a gloomy black stream, where judgment occurred and unrighteous persons fell into dark, evil-smelling waters.

The comparative account from Gregory describes a bridge over a gloomy black stream where judgment occurs and the unrighteous fall into dark waters.
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Finno-Ugric, Siberian Mythology GENERAL MEMORIAL FEASTS / GENERAL MEMORIAL FEASTS / GENERAL MEMORIAL FEASTS / GENERAL MEMORIAL FEASTS; lines 3016-3094 confidence: medium

Like the Scandinavians, the Lapps believed that at Christmas the dead leave their underground dwelling and wander through woods and fells; children must keep still or ghosts will appear.

The Lapp dead are said to leave their underground dwelling at Christmas, wander through woods and fells, and enter dwellings where food and water are set out.
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Finno-Ugric, Siberian Mythology J A . / OF ME / PLATE LXII / OF THE; lines 22487-22609 confidence: medium

The inside of the drum has spirit-pictures and small human- or bird-like metal images, with number depending on visions; Abakan and Altai Tatars paint Heaven, the underground, shaman animals, hunting trips, and other scenes on drum skin.

The drum may carry spirit images, visions, Heaven, the underground, shaman animals, and hunting trips, giving it a mapped or image-bearing ritual function.
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Finno-Ugric, Siberian Mythology J A . / OF ME / PLATE LXII / OF THE; lines 22487-22609 confidence: medium

Yenisei shamans may use an iron staff with cross-branches where summoned spirits alight; the passage says the object was probably a world-tree symbol, linked with spirits dwelling in the tree, escort of dead souls, and Altaic ascent to the Heavens.

The passage says the branching staff was probably originally a symbol of the world-tree, in which spirits dwell, to which the shaman escorts souls of the dead, and by which the Altaic shaman rises to the Heavens.
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Finno-Ugric, Siberian Mythology J A . / OF ME / PLATE LXII / OF THE; lines 22611-22645 confidence: medium

Evil spirits capture Doh’s fallen shadow and take it to the land of the dead.

Evil spirits capture the shaman’s fallen shadow and take it to the land of the dead.
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Finno-Ugric, Siberian Mythology MEMORIAL FEASTS / MEMORIAL FEASTS / MEMORIAL FEASTS / MEMORIAL FEASTS; lines 2269-2349 confidence: medium

The seventh-day feast may include a grave visit, a candle on the vessel of food for the deceased, remembrance words, inviting the deceased from the grave with two horses, killing a hen or sheep, going to the bath-house, regaling him all night, and returning him at dawn.

The Mordvins say the deceased passes to the realm of the dead after forty days or six weeks, and another seventh-day rite takes the deceased back to his new home at dawn.
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Finno-Ugric, Siberian Mythology MEMORIAL FEASTS / MEMORIAL FEASTS / MEMORIAL FEASTS / MEMORIAL FEASTS; lines 2431-2511 confidence: medium

The representative is kindly entertained with meat and drink, especially drink; he reports observations on life beyond the grave and advises relatives to remember him, live harmoniously, avoid quarrels, work, and be economical; survivors ask for protection.

The representative of the deceased relates observations on life beyond the grave and advises relatives on remembrance, harmony, work, and economy.
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Finno-Ugric, Siberian Mythology MEMORIAL FEASTS / MEMORIAL FEASTS / MEMORIAL FEASTS / MEMORIAL FEASTS; lines 2514-2589 confidence: high

The dead man is to be conveyed with honour; a prayer is said while kneeling toward his seat, and he is told it is time to depart for his home among the other dead.

The deceased is told to depart for his home among the other dead, to live with those already there, and not to return home uninvited.
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Finno-Ugric, Siberian Mythology MEMORIAL FEASTS / MEMORIAL FEASTS / MEMORIAL FEASTS / MEMORIAL FEASTS; lines 2514-2589 confidence: high

In some parts, a long pole is laid across chasms or rivulets so that the dead man may cross; it is called the “bridge of the deceased,” and the passage says it seems to symbolize the bridge of the realm of the dead, an idea descending from Iran.

A pole called the “bridge of the deceased” is laid across chasms or rivulets so the dead man may cross, and the passage explicitly links it to a bridge of the realm of the dead leading to the other life.
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Finno-Ugric, Siberian Mythology MEMORIAL FEASTS / MEMORIAL FEASTS / MEMORIAL FEASTS / MEMORIAL FEASTS; lines 2592-2671 confidence: medium

Mordvin customs: the dead man is fetched from the graveyard by a horse promised for sacrifice; a person in the deceased's clothes relates experiences and describes activities of the dead.

The dead are fetched from the graveyard by a horse, conveyed home by a driverless horse and empty sleigh, or accompanied through a departure route such as to a cross-road.
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Finno-Ugric, Siberian Mythology OF ME / PLATE LXII / OF THE / PLATE LXIII; lines 22648-22696 confidence: high

When fate decrees it, the shaman escorts the soul of the dead to the circle of those who died earlier.

The shaman escorts the dead person’s soul to the circle of those who died earlier.
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Finno-Ugric, Siberian Mythology OF THE / THE REALM OF THE DEAD 489 / THE REALM OF THE DEAD / THE REALM OF THE DEAD; lines 21502-21585 confidence: medium

The Princes say the bodiless beings were “invisible serving-spirits” that injure the wicked but not the good.

Kubaiko converses with the Princes of death, learns the meanings of rooms and punishments, and then leaves them.
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Finno-Ugric, Siberian Mythology OF THE / THE REALM OF THE DEAD 489 / THE REALM OF THE DEAD / THE REALM OF THE DEAD; lines 21502-21585 confidence: high

Certain Tatar tribes are said to know a very narrow punishment-bridge from which the sin-overloaded soul falls; the author attributes it to Persia.

The Tatar account describes a very narrow punishment-bridge from which a soul overloaded with sins falls into the depths below.
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Finno-Ugric, Siberian Mythology OF THE / THE REALM OF THE DEAD 489 / THE REALM OF THE DEAD / THE REALM OF THE DEAD; lines 21502-21585 confidence: medium

“To true shamanism these ideas of restitution are completely alien”; northern cannibal-myths have terrible places where souls may fall regardless of former life.

The author contrasts restitution with northern cannibal-myth places into which a soul may fall against its will regardless of its former life.
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Finno-Ugric, Siberian Mythology PLATE LVI / CHAPTER XX / THE REALM OF THE DEAD / THE REALM OF THE DEAD; lines 21146-21223 confidence: high

A soul may go under on its last journey; a better shaman can find where it succumbed, wake it to life again, and escort it to the village of deceased relations.

The passage repeatedly maps a difficult route for the dead soul through named landscapes, dangerous passages, seas, and northern or under-earth regions toward a dead village or realm.
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Finno-Ugric, Siberian Mythology PLATE LVI / CHAPTER XX / THE REALM OF THE DEAD / THE REALM OF THE DEAD; lines 21146-21223 confidence: medium

A soul may go under on its last journey; a better shaman can find where it succumbed, wake it to life again, and escort it to the village of deceased relations.

The shaman escorts the soul, locates it if it succumbs, wakes it to life again, describes the route, and performs appeasement rites.
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Finno-Ugric, Siberian Mythology PLATE LVI / CHAPTER XX / THE REALM OF THE DEAD / THE REALM OF THE DEAD; lines 21146-21223 confidence: high

Reindeer-keeping Goldes are escorted to the underworld by nine reindeer; eight carry property, the deceased rides the ninth, and the shaman takes or represents the form of that reindeer to avoid dangers.

Reindeer carry the deceased and property among the Goldes, and a horse is supplied in the Yakut account to speed the dead through danger.
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Finno-Ugric, Siberian Mythology PLATE LVI / CHAPTER XX / THE REALM OF THE DEAD / THE REALM OF THE DEAD; lines 21146-21223 confidence: high

In certain Yakut tales, the soul enters a snake-like monster's throat, passes through its body, exits the tail, and needs clothing, shoes, and a horse because the passage is spiked and dangerous.

The Yakut soul enters the throat of a snake-like monster, passes through its spiked body, and exits the tail to reach the other world.
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Finno-Ugric, Siberian Mythology PLATE LVI / CHAPTER XX / THE REALM OF THE DEAD / THE REALM OF THE DEAD; lines 21146-21223 confidence: high

Yakut accounts place the other world beyond the death-sea and the dead toward north/night/downwards; Arsan-Duolai lives down in the north in a chasm and has a mouth in his forehead and eyes at his temples.

The realm of the dead is placed northward, downward, or beyond the death-sea, and rulers or princes of the dead are described as carrying off or devouring souls.
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Finno-Ugric, Siberian Mythology PLATE LVI / CHAPTER XX / THE REALM OF THE DEAD / THE REALM OF THE DEAD; lines 21146-21223 confidence: medium

The shaman describes the journey through river source, mountains, forest, swamp, and torrent until reaching a dead village with smoke, rows of tents, and feeding reindeer.

The dead village resembles the living Reindeer-Tungus setting, and Yakut spirits are said to live in circumstances similar to earthly life, with clan divisions.
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Finno-Ugric, Siberian Mythology PLATE LVII / OF THE / THE REALM OF THE DEAD 489 / THE REALM OF THE DEAD; lines 21425-21499 confidence: high

Kubaiko is tormented in a dark room by invisible bodiless hands; after she shouts, the room becomes light, the Head or Ataman of the Princes of death enters and leaves, and she follows him.

Kubaiko moves through the realm’s rooms, reaches death-rulers, negotiates for her brother’s head, receives it, and seeks the way back to earth.
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Finno-Ugric, Siberian Mythology PLATE LVIII / THE REALM OF THE DEAD / CHAPTER XXI / PLATE LIX; lines 22095-22168 confidence: high

The shaman’s animal is described as a necessary escort and means of conveyance to the other world and as intimately connected with the soul; in a Goldes last-journey description, the reindeer ridden by the deceased soul is the shaman himself.

The shaman animal is explicitly described as a necessary escort and conveyance to the other world, and the Goldes last-journey example has the deceased soul riding a reindeer.
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Finno-Ugric, Siberian Mythology PLATE XLVI / THE HEAVEN GOD / CHAPTER XI / THE SONS OF GOD; lines 17726-17760 confidence: medium

Jaik or Jaik-Khan is the prince of the flood and also a kind of escort to souls bound for Hades.

Jaik or Jaik-Khan is described as an escort to souls bound for Hades.
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Finno-Ugric, Siberian Mythology PLATE XXXVIII / THE SHAMAN / THE SHAMAN / THE SHAMAN; lines 13372-13470 confidence: medium

The shaman raises an object like a sieve portraying a whale, a reindeer with a sleigh, and a boat with oars, described as means for the shaman’s soul to travel over mountains and seas.

The drum object shows a whale, reindeer with sleigh, and boat with oars as means for the shaman’s soul; the shaman travels in whale form, and the passage says such pictures remind him of locomotion and animal forms for the underworld journey.
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Finno-Ugric, Siberian Mythology SACRIFICES TO NATURE GODS / THE SHAMAN / PLATE XXXVII / THE SHAMAN 285; lines 13014-13104 confidence: medium

The shaman goes to the underworld to accompany dead souls or fetch departed relatives’ souls; the passage adds that Samoyeds also believed in animal-form shamanic journeying and that Lapps believed the shaman’s soul could fly as a whirlwind, with similar Finnish relics and an incomplete mention of fire-form flight.

The shaman goes to the underworld to accompany the soul of a dead person and to bring back a departed relative’s soul.
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Finno-Ugric, Siberian Mythology THE BELIEF IN SOULS 15 / CHAPTER II / DEATH AND BURIAL / DEATH AND BURIAL; lines 1133-1211 confidence: high

Dead persons are supplied with clothing and wrappings; examples include a Votiak wife placing undergarments by her husband, a husband placing kerchiefs and trinkets in his wife's coffin, garments for a young girl as marriage portion, a staff for an old man, and birch-bark or animal-skin wrappings among northern peoples.

The dead receive clothing, provisions, money, weapons, implements, household articles, and other goods for their last journey.
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Finno-Ugric, Siberian Mythology THE BELIEF IN SOULS 15 / CHAPTER II / DEATH AND BURIAL / DEATH AND BURIAL; lines 1133-1211 confidence: high

Among some Cheremiss, a rod is placed in each hand of the corpse so that in the underworld it can protect itself against attacking hounds, serpents, or evil spirits.

Rods are placed in the hands of a corpse so that it can protect itself in the underworld against hounds, serpents, or evil spirits.
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Finno-Ugric, Siberian Mythology THE BELIEF IN SOULS / THE BELIEF IN SOULS 15 / CHAPTER II / DEATH AND BURIAL; lines 1057-1130 confidence: high

Death customs among Finno-Ugric peoples vary locally but share affinities; ceremonies care for the departed on a last journey and protect the living because the dead are believed to seek companions into the other world.

The passage frames burial rites as aiding the departed on a last journey, refers to entry into the other world, and states that some Finnic groups equip the dead as for a long journey.
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Finno-Ugric, Siberian Mythology THE BELIEF IN SOULS / THE BELIEF IN SOULS 15 / CHAPTER II / DEATH AND BURIAL; lines 1057-1130 confidence: medium

At the place where the hen is killed, the deceased is believed to meet the spirits of departed relatives coming to meet the new arrival.

The deceased is believed to meet spirits of departed relatives who come forth to meet the new arrival.
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Finno-Ugric, Siberian Mythology THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND; lines 3473-3548 confidence: high

The passage links the underworld with sunset and dark north; Northern Ostiaks and Voguls locate the land of the dead in the Northern Arctic Ocean, with the Vogul entrance at the River Ob’s northern mouth.

The passage locates the land of the dead toward sunset, the dark north, the Northern Arctic Ocean, and the River Ob’s northern mouth.
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Finno-Ugric, Siberian Mythology THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND; lines 3473-3548 confidence: medium

At the entrance, a road divides into three branches with signposts for each soul according to deeds; Khulater rules the land of the dead; the Northern Ostiak underworld has three storeys, the lowest for those who sinned most.

At the entrance to the land of the dead, a road divides into three branches with signposts directing each soul according to deeds done in life.
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Finno-Ugric, Siberian Mythology THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND; lines 3473-3548 confidence: high

The journey to the world of the dead appears to cross water; songs place the dead in Khin-ort’s son’s boat, and sagas describe the Prince’s assistants bringing the dead over by boat; the author links this with the Ob’s northward waters.

Songs and sagas describe the journey to the world of the dead as across water, with the dead transported by boat.
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Finno-Ugric, Siberian Mythology THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND; lines 3473-3548 confidence: high

Finnish folk-poetry places a gloomy river in both Tuonela and Pohjola; the death-river is also a turbulent northern rapid called Rutja’s or Turja’s rapids, an awful stream that swallows waters and draws trees and reeds downward.

Finnish folk-poetry describes a gloomy death-river or northern rapid that swallows all waters and draws trees and reeds downward.
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Finno-Ugric, Siberian Mythology THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND; lines 3551-3631 confidence: high

The author states that Greek mythological and eastern paradise beliefs, mediated through the Russian Orthodox Church, entered Russian Karelian views; a death-song describes the journey of the dead to the other world.

The death-song lays out a route for the soul through escorts, berry lands, water crossings, forest, marsh, paths, bridge, cleansing place, rest, abundance, and weighing.
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Finno-Ugric, Siberian Mythology THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND; lines 3551-3631 confidence: high

The route to the other world crosses roaring rapids and swift streams; escorts may come with oaken boats and golden oars, and beyond the river lies a dense forest requiring woodcutters and roadmakers.

The route to the other world crosses roaring rapids and swift streams, requiring escorts with oaken boats and golden oars.
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Finno-Ugric, Siberian Mythology THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND; lines 3551-3631 confidence: medium

Rapids or a flaming whirlpool are linked with northern imagery; Pohjola has a gate and is described as sickness-breeding, death-breeding, and man-eating, ruled by evil Pohjan-akka or Pohjan-emanta.

Pohjola is described as having an entrance gate and as a death-breeding, man-eating place ruled by an evil mistress.
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Finno-Ugric, Siberian Mythology THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND; lines 3634-3710 confidence: high

Strahlenberg reports that violent death or death in a bear fight leads immediately to heaven, while natural death requires long worship of a stern god under the earth before heaven.

The passage repeatedly distinguishes violent, battle, murder, natural, hidden, drowned, and unburied deaths as leading to different postmortem destinations or states.
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Finno-Ugric, Siberian Mythology THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND; lines 3634-3710 confidence: high

Finnish Lapps call the Aurora Borealis the dead in battle still fighting in the air; Russian Lapps call it spirits of the murdered, who gather in a house, slaughter one another, fear the sun, and make the Lapps fear the aurora.

The passage describes battle-dead, murdered spirits, and sky souls fighting in the air, in the Northern Lights, or in comparable heavenly settings.
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Finno-Ugric, Siberian Mythology THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND; lines 3634-3710 confidence: medium

A Great Oak grows high enough to block sun and moon, is cut down, and falls across Pohjola's river as an everlasting bridge for those killed without sickness.

The Great Oak falls across Pohjola's river as an everlasting bridge for those killed without sickness, and the author links it to the Milky Way as a great-tree trunk traversed by battle-dead.
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Finno-Ugric, Siberian Mythology THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND; lines 3634-3710 confidence: medium

Strahlenberg reports that violent death or death in a bear fight leads immediately to heaven, while natural death requires long worship of a stern god under the earth before heaven.

Natural-death souls must worship a stern god under the earth for a long time before going up to heaven.
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Finno-Ugric, Siberian Mythology THE REALM OF THE DEAD / CHAPTER XXI / PLATE LIX / PLATE LX; lines 22171-22254 confidence: high

A Golde shaman intending to travel to the other world must be assisted by the mystic bird Koori and protecting spirit Bucu.

The passage describes a Golde shaman traveling to the other world, returning from the world of the dead with Koori's help, and Dolgan/Tungus spirit-journeys aided by wooden images.
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Finno-Ugric, Siberian Mythology THE REALM OF THE DEAD / CHAPTER XXI / PLATE LIX / PLATE LX; lines 22171-22254 confidence: high

Koori carries the shaman's soul, Bucu is only an escort, and the people say that return from the world of the dead would be impossible without Koori.

Koori is said to carry the shaman's soul, and the people say return from the world of the dead is impossible without it.
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Finno-Ugric, Siberian Mythology THE REALM OF THE DEAD / CHAPTER XXI / PLATE LIX / PLATE LX; lines 22171-22254 confidence: high

When escorting the soul of a deceased person to the other world, the shaman binds the 'soul,' meaning the image of a man, to a winged erection behind the tent.

For this task, the shaman binds the deceased person's soul-image to a winged erection behind the tent.
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Finno-Ugric, Siberian Mythology THE REALM OF THE DEAD / PLATE LVII / OF THE / THE REALM OF THE DEAD 489; lines 21333-21422 confidence: high

A fox appears in an opening under the stone, says to hold fast to its tail, and leads into the land of the dead; Mu-monto travels onward with the fox's help.

The fox guides Mu-monto into the land of the dead, and Kubaiko follows the tracks of Yelbegen's ox to an underground opening into Irlek-Khan's kingdom.
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Finno-Ugric, Siberian Mythology THE REALM OF THE DEAD / PLATE LVII / OF THE / THE REALM OF THE DEAD 489; lines 21333-21422 confidence: high

Mu-monto sees fat horses on naked rock, thin cattle on rich meadow, sewn-mouth women, officials and shamans in boiling pitch, bound men, naked women embracing thorn-bushes, and contrasting poor and rich women.

Both accounts include fat animals in barren settings and lean or miserable animals in rich or watered settings.
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Finno-Ugric, Siberian Mythology THE REALM OF THE DEAD / PLATE LVII / OF THE / THE REALM OF THE DEAD 489; lines 21333-21422 confidence: medium

Kubaiko sees seven clay vessels, an old woman pouring milk without ceasing, one fat horse in sand without grass or water, one lean horse in green field with running water, and human bodies damming brooks.

The Tatar underworld contains repeated numbered forms: seven vessels, groups of forty craftsmen, a forty-cornered stone dwelling, nine larches, and nine Princes of death.
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Finno-Ugric, Siberian Mythology THE REALM OF THE DEAD / THE REALM OF THE DEAD / PLATE LVIII / THE REALM OF THE DEAD; lines 21588-21623 confidence: medium

Authorial note: in dream-voyages the soul may encounter nests of evil spirits; the author associates the idea with nightmares and fever-visions.

The authorial note says the soul may encounter nests of evil spirits during dream-voyages in the context of the realm of the dead.
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The Pre- and Proto-historic Finns, Volume 1 LEMPO. / EARTH SPIRITS, SAMPSA PELLERVOINEN. / MAIDENS OF THE AIR, OF SPRINGS, ETC / POHJOLA.; lines 11894-12017 confidence: medium

The abode of Death is underground and sometimes linked with a river. Oak chips drift into the black river of Tuoni and subterranean waters of Manala; an old witch hurls a ball of fire through earth into the river of Tuonela and depths of Manala. A man should not go there except by disease or ordinary death, and Manala’s huts are eternal.

The abode of Death is underground and connected with the black river of Tuoni, the river of Tuonela, and the subterranean waters or depths of Manala.
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The Pre- and Proto-historic Finns, Volume 1 NOTICES OF CLASSICAL AUTHORS 141 / NOTICES OF CLASSICAL AUTHORS 143 / NOTICES OF CLASSICAL AUTHORS 145 / BELIEFS, WIZARDS.; lines 6317-6426 confidence: medium

Lapps interpret dangerous illness as a deceased relative wanting the sick person's company in Jadms atmo, the region of the dead; the passage says Turks of the Altai have a similar belief in which the soul lingers at home and often takes kin or cattle.

Dangerous illness is interpreted as a deceased relative wanting the sick person's company in Jadms atmo, the region of the dead.
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The Pre- and Proto-historic Finns, Volume 1 NOTICES OF CLASSICAL AUTHORS 141 / NOTICES OF CLASSICAL AUTHORS 143 / NOTICES OF CLASSICAL AUTHORS 145 / BELIEFS, WIZARDS.; lines 6542-6626 confidence: high

The wizard may journey to Jabmi aimo, the house of the dead, to appease its inhabitants, stop them from pursuing a sick man, or get a deceased relative to return to earth and tend reindeer.

The Lapp wizard may journey to Jabmi aimo, and during trance his spirit travels to Saivvo or Jabmi aimo.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs BOASTING / TO STILL VIOLENCE / MENACING / EXORCISMS; lines 3721-3792 confidence: medium

The speaker orders smarting pains and sufferings to sink at fiery rapids and a holy stream; a fiery bull bears them to Mana and Tuonela, where they will not return.

Pains are sent through fiery rapids and carried by a fiery bull to Mana and Tuonela, from which they will not escape or be fetched away.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs EXORCISMS / EXORCISMS / TO MAKE FAST / THE MAGIC SONGS OF THE FINNS M; lines 5290-5408 confidence: medium

Nukuhutar prepares on the beach to wash and bleach clothes; a huge hungry wolf bites her, and she is described as going to Mana and Tuonela because of the wolf’s bite, where Tuoni’s daughter or Mana’s child questions her.

The wolf-bite narrative says the maiden went to Mana and Tuonela because of the bite, then immediately denies that she went there and describes her healing and restoration by Tapio’s daughter.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs EXORCISMS / TO MAKE FAST / THE MAGIC SONGS OF THE FINNS M / ISO THE MAGIC SONGS OF THE FINNS; lines 5809-5930 confidence: low

If needed, the speaker will take a horse from Hiisi or a splendid foal from the mountain, with hoofs that never slip on the ice-like path of the atmosphere or the slippery road of death.

The speaker describes Hiisi’s horse or a mountain foal whose hoofs do not slip on the ice-like path of the atmosphere and the slippery road of death.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 14034-14151 confidence: medium

The red fire falls through a door latch and a child's bed, burns a boy's knees and the mother's breast, and the child goes to Mana, Tuonela, and Manala, where Tuoni's girls and Mana's children are mentioned.

The burned child goes to Mana, Tuonela, and Manala, where underworld figures are named; subdued fire is also pushed into Tuonela's river or Manala's depths.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs ISO THE MAGIC SONGS OF THE FINNS / FORMULAE / FORMULAE 167 / FORMULAE; lines 6632-6718 confidence: low

Hikitukka, Hiisi's girl, is accused of hiding the gift of cows and conveying milk to Mana and Tuonela; the charm says milk should not go there and calls it to flow from plants and grassy places into a golden cup and copper-sided vat.

The milk is described as being conveyed to Mana and Tuonela and then potentially brought back from them.
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native american plains

Blackfoot Lodge Tales DAILY LIFE AND CUSTOMS 1S5 / DAILY LIFE AND CUSTOMS 189 / DAILY LIFE AND CUSTOMS I93 / THE STORY OF THE THREE TRIBES; lines 7778-7817 confidence: high

A horse may be killed at a man's grave for his journey to the Sand Hills and for use after arriving there; ancient dogs were also reportedly killed at graves.

The passage describes a deceased person's journey to the Sand Hills and the killing of a horse or dogs at the grave for use on that journey and afterward.
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Blackfoot Lodge Tales KUT-O'-YIS 35 / THE BAD WIFE / THE BAD WIFE 4I / THE BAD WIFE 43; lines 2176-2267 confidence: high

The note explains that the brother's spirit or shadow was traveling alone on the road to the Sand Hills, and that the speaker must overtake him.

A note explains the relation's speech as meaning that his brother's spirit or shadow is traveling alone on the road to the Sand Hills.
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Blackfoot Lodge Tales RELIGION 267 / RELIGION 269 / RELIGION 271 / RELIGION 273; lines 11210-11292 confidence: medium

The passage says a person's shadow is his soul; good deceased Blackfeet shadows gather in the Sand Hills, while wicked persons are not allowed there.

Good deceased Blackfeet shadows gather in the Sand Hills, while wicked persons are not allowed there and become ghosts near their death-sites.
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Blackfoot Lodge Tales SCARFACE 95 / SCARFACE 97 / SCARFACE 99 / SCARFACE 103; lines 4544-4669 confidence: low

When very old, the couple do not wake; in sleep and without pain, their shadows have departed for the Sand Hills.

The couple die painlessly in sleep, and their shadows depart for the Sand Hills.
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Blackfoot Lodge Tales THE BEAVER MEDICINE 123 / THE BUFFALO ROCK / ORIGIN OF THE WORM PIPE / ORIGIN OF THE WORM PIPE 1 29; lines 5530-5614 confidence: high

The man reaches a lodge and says he is looking for his dead wife; he mourns her, refuses other wives, and says his little boy cries for his mother.

The living husband enters the ghost country, encounters ghost hosts and relatives, and seeks the return of his dead wife.
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Blackfoot Lodge Tales THE BAD WIFE / THE BAD WIFE 4I / THE BAD WIFE 43 / THE BAD WIFE 45; lines 2270-2393 confidence: medium

The captive asks for pity and death so he may join those traveling to the Sand Hills; the woman tells the Snake chief that he wants to be given to the Sun, and the chief agrees it will happen before the camp moves.

The captive speaks of joining those who are already traveling to the Sand Hills after death.
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Blackfoot Lodge Tales THE BEAVER MEDICINE 121 / THE BEAVER MEDICINE 123 / THE BUFFALO ROCK / ORIGIN OF THE WORM PIPE; lines 5454-5527 confidence: high

The man loves his wife; after they have a son, she becomes ill and dies. He mourns, carries the baby while crying, tells the child he will seek the mother and bring her back, and leaves the baby with his mother.

The man leaves his child behind to find and bring back his dead wife; guides identify her route and place her in ghost country near the ghosts' camp.
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Blackfoot Lodge Tales THE BEAVER MEDICINE 121 / THE BEAVER MEDICINE 123 / THE BUFFALO ROCK / ORIGIN OF THE WORM PIPE; lines 5454-5527 confidence: medium

The second old woman says she will try to bring relations from the ghosts' camp. If he returns with them, he must keep his eyes shut; if he opens them and looks around, he will die and not come back. She also warns of questioning at a big lodge, fearful noises, and strange terrible sights.

The second old woman says he must shut his eyes if returning with relations and that looking around would cause death and prevent return.
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Mythology of the Blackfoot Indians ANTHROPOLOGICAL PAPERS / OF THE / THE NORTHERN SHOSHONE. / CONTENTS.; lines 8228-8409 confidence: low

The mythology list concludes with titles 30-39, including The Bad Medicine-Man, Cannibal Stories, The Buffalo who Stole an Indian Girl, The Stolen Wife, The Horse-Woman, The White Man and the Monster-Bird, The Poor Boy and his Horse, The Bear's Son, Ghost Stories, and Enga-g\^'acu's Experiences in the Underworld.

The final mythology title is Enga-g\^'acu's Experiences in the Underworld.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7863-7949 confidence: medium

The Kutenai story begins with a good man dying and his spirit going to the land of the dead; a note says Blackfoot and Kutenai people exchanged ceremonies and that the Black-Tail Deer-Dance was acquired by the Blackfoot to aid deer hunting.

The Kutenai tale begins with a dead man's spirit going to the land of the dead to find out what was there.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7951-8047 confidence: high

A spirit tells the dead man to return to his people; after seven days dead, his spirit is taken down to his body and he comes to life as watchers unwrap the corpse.

The dead man returns from the land of the dead, revives, and teaches songs and prayers used in a dance.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 8149-8225 confidence: medium

A hunter near the Sand Hills, where the dead go, kills a buffalo and sees a known dead man. He lies about fetching pack-horses and flees. Later he returns for arrow-points, finds the buffalo skeleton, sees the same dead man, hears that the dead man has been waiting, flees again, then sickens and dies.

The Sand Hills are named as where the dead go; a hunter encounters a dead man there, flees, encounters him again, and dies after returning to camp.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 15458-15562 confidence: high

After three days and four nights, the narrator's soul, mu'gua, comes out of his thigh, steps forward, looks back at his body, and after three steps the body becomes cold and dead.

The narrator's soul leaves his thigh, the body dies, and the soul goes downward to another world where it follows a trail.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 15564-15582 confidence: medium

On another occasion the speaker goes up to the clouds, meets skeleton people including friends, and sees much sage-brush in the other world.

The speaker says he went up to the clouds, met people who were skeletons, recognized some friends, and describes that place as another world with sage-brush.
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Mythology of the Blackfoot Indians SOCIAL ORGANIZATION. / VARIOUS CUSTOMS. / DANCES. / RELIGION.; lines 11355-11441 confidence: high

The mu'gua is the life principle seated in the head; after death it rises to Wolf's house, is washed and revived by Wolf, appears cloud-like while rising, is met by a horseback spirit, is escorted to its place, and becomes a dzo'ap.

The common account has the dead person's mu'gua rise to Wolf's house, undergo washing and revival, meet a horseback escort, and proceed to its proper place.
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Mythology of the Blackfoot Indians SOCIAL ORGANIZATION. / VARIOUS CUSTOMS. / DANCES. / RELIGION.; lines 11355-11441 confidence: medium

Jim reports going up to the clouds and finding another world filled with sage-brush, where the Indians were skeletons and included former friends; he mistrusts accounts that do not match his experiences.

Jim's separate experience describes another world above the clouds, filled with sage-brush and inhabited by skeleton Indians recognized as former friends.
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Mythology of the Blackfoot Indians WARFARE. / GAMES. / SOCIAL ORGANIZATION. / VARIOUS CUSTOMS.; lines 10721-10843 confidence: medium

The words to the dead say that the person is going, should reach a good land, see good Indians, not return to this old/not good land, and that it is good to go.

The funerary address tells the dead person to go, reach a good land, see good Indians, and not return to the old/not good land.
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Mythology of the Blackfoot Indians WARFARE. / GAMES. / SOCIAL ORGANIZATION. / VARIOUS CUSTOMS.; lines 10845-10890 confidence: high

De Smet's account ties the corpse to the favorite horse, leads it to a neighboring river, and has warriors force the horse into the current while telling it to carry its master to the land of souls.

The corpse is tied to the favorite horse, which is forced into the river while warriors tell it to transport the master to the land of souls.
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Teton Sioux Music XBTON SIOUX MUSIC / BUBEAU OF AMEBICAN ETHNOLOGY / BUBEAU OF AMERICAN ETHNOLOGY / F AMERICAN ETHNOLOOV; lines 27932-27998 confidence: medium

"No matter how or where you die you must go by that path. Let us stand together and fight."

The speaker tells his companions that no matter how or where one dies, one must go by a single path.
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The Omaha Tribe IBTH. ANN. 27 / BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 51 / SOCIAL SIGNIFICANCE; lines 24733-24820 confidence: medium

Ponca deer-taboo members put deer-skin moccasins on their dead so the spirit might be recognized and not lose its way; the Omaha Tapa' gens follows the same custom, and the We'zhinshte put elk-skin moccasins on dead members while elk is tabu to the living.

Funerary moccasins are placed on the dead so that the spirit may be recognized by its own people and not lose its way on the journey.
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The Omaha Tribe INFLUENCE ON TKIBAL DEVELOPMENT / AUTHORIZATION OF A WAR PARTY / WAEFARE / ORGANIZATION OF A WAR PARTY; lines 27485-27510 confidence: medium

A grieving man may kill someone to become a spirit companion for the recently dead; in the child-loss example, the father carries the child's moccasins, places them beside the dead man, and tells the spirit to accompany and guide the child to relatives in the spirit land.

The killed enemy's spirit is told to accompany the dead child and guide it safely to relatives in the spirit land.
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The Omaha Tribe SOCIETIES / SOCIETIES / THE OMAHA TRIBE / ORIGIN; lines 33972-34027 confidence: high

The stranger has the parents place the children face downward on the beach in order, then leaves his robe in the tent, walks on the water to where sky and water meet, and disappears beyond it.

The children are placed at the water, drawn into the lake by waves, and later appear in a mist path saying that death is not to be dreaded.
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The Omaha Tribe SOCIETIES / SOME CURATIVE PLANTS / FUNERAL SONG / THE OMAHA TRIBE; lines 39389-39465 confidence: high

After slaying an enemy, the father laid the moccasins beside the slain, believing “the dead man would recognize and befriend the little child” as it went toward relatives “in the other world.”

The passage describes the little child slowly making its way toward relatives in the other world.
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The Omaha Tribe SOCIETIES / THE OMAHA TRIBE / SOCIETIES / SOME CURATIVE PLANTS; lines 39119-39196 confidence: high

“The Milky Way was regarded as a path made by the spirits of men as they passed to the realm of the dead.”

The Milky Way is explicitly identified as a path made by human spirits passing to the realm of the dead.
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The Omaha Tribe SOCIETIES / THE OMAHA TRIBE / SOCIETIES / SOME CURATIVE PLANTS; lines 39198-39288 confidence: high

At the forks of the path of the dead, identified as the Milky Way, an old man in a buffalo robe directs good and peaceable people to a short path to relatives and allows the contumacious to take a long path.

The Milky Way is identified as the path of the dead, with forks and route choices leading either directly to relatives or along a weary long path.
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The Omaha Tribe SOCIETIES / THE OMAHA TRIBE / SOCIETIES / SOME CURATIVE PLANTS; lines 39290-39363 confidence: high

"A fire was kept burning on the grave for four nights that its light might cheer the dead as he traveled"; after that the dead was supposed to have reached the journey's end.

The grave fire is kept for four nights to cheer the dead while traveling, after which the dead is supposed to reach the journey's end.
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The Omaha Tribe SOCIETIES / THE OMAHA TRIBE / SOCIETIES / SOME CURATIVE PLANTS; lines 39366-39387 confidence: medium

An explanation states that music can reach the unseen world and carry human thought and aspiration; the song is for the spirit of the dead and cheers him as he leaves those on earth.

The dead spirit is described as leaving loved ones and going forward on an inevitable journey, while the funeral song reaches the unseen world and cheers him.
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The Omaha Tribe THE TE' ITHAETHE / THE OMAHA TRIBE / SOCIETIES / THE OMAHA TRIBE; lines 32494-32512 confidence: medium

“the spirit is thwarted in its onward progress toward the spirit world and is forced to return”

The spirit is described as having an onward progress toward the spirit world, which can be interrupted by a ritual act.
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The Omaha Tribe THE OMAHA TRIBE / SOCIETIES / THE OMAHA TRIBE / GHOST SONG; lines 32515-32580 confidence: medium

The passage says the first eight measures are vocables and translates the sung phrase as: "Night is moving toward us here."

The passage explicitly says night refers to death and that death is how one enters the realm of ghosts.
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The Omaha Tribe THE OMAHA TRIBE / MUSIC / THE OMAHA TRIBE / MUSIC; lines 26897-26952 confidence: low

The passage explains the design: the forehead band represents the line of the sky; the stripes are paths at the four directions from which winds start; red paint symbolizes sunlight and the gift of life; the lines signify winds as the breath of life, giving motion and power.

The passage says certain dead were sometimes painted in the Hun'ga style for entrance into the life after death, and the design includes directional paths and life symbolism.
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The Omaha Tribe TRIBAL CONCEPT; THE NAME OMAHA / THE PONCA TRIBE0 / THE OMAHA TRIBE / RITES AND CUSTOMS OP THE GENTES; lines 2117-2254 confidence: medium

At death the people went to thunder villages, and their voices would be heard in thunderstorms.

The passage states that at death members of the thunder-associated group went to thunder villages and that their voices would be heard in thunderstorms.
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The Omaha Tribe TRIBAL CONCEPT; THE NAME OMAHA / THE PONCA TRIBE0 / THE OMAHA TRIBE / RITES AND CUSTOMS OP THE GENTES; lines 2256-2382 confidence: medium

A deceased Taha'ton itazhi member received deer-skin moccasins so he would not lose his way, would travel safely, and would be recognized by his people in the spirit world.

Deer-skin moccasins are placed on a dead member's feet so he will not lose his way, will go safely, and will be recognized in the spirit world.
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The Omaha Tribe WARFARE AND ETHICS / TERMS FOR GOOD TRAITS AND GOOD CONDUCT / TERMS FOR BAD TRAITS AND BAD CONDUCT / PROVERBS; lines 40167-40241 confidence: medium

The passage describes ceremonies for birth, introduction of a child to tribal duties, sympathy to mourners, and cheering the departing one on a journey to the realm of spirits.

Death rites are described as cheering the departing one as he enters a journey to the realm of spirits.
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The Pawnee - Mythology (Part I) ABSTRACTS. 509 / ABSTRACTS. 51I / ABSTRACTS. 513 / ABSTRACTS. JIS; lines 25670-25699 confidence: medium

The young man returns quietly at night, wakes his mother, goes to his uncle's lodge, refuses his father's summons and medicines, and tells his mother that after death he found himself in Swimming Mound, where his swans had taken him.

The young man says that after his death he found himself in Swimming Mound, where his swans had taken him.
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The Pawnee - Mythology (Part I) ABSTRACTS. 525 / ABSTRACTS. 527 / ABSTRACTS. 529 / ABSTRACTS. 531; lines 26337-26404 confidence: medium

The animals give red beans to the man; he becomes very ill, believes himself dead, visits the heavens, and sees Tirawa in an earth-lodge holding a bow in his left hand and sage in his right.

After eating red beans, the man becomes very ill, believes himself dead, visits the heavens, sees Tirawa, and is told to return and teach the dance.
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The Pawnee - Mythology (Part I) ABSTRACTS. 529 / ABSTRACTS. 531 / ABSTRACTS. 533 / ABSTRACTS. 535; lines 26623-26655 confidence: high

A mysterious unseen boy says he will take the mourner to his wife and guides him south; the young man reaches a bright tipi, where an old woman describes the dark way to spirit land, the black stream and log crossing, and gives four clay balls.

The mourning husband is guided south, receives directions to spirit land, crosses black water, enters a spirit village, finds his dead wife, and returns with her.
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The Pawnee - Mythology (Part I) ABSTRACTS. 529 / ABSTRACTS. 531 / ABSTRACTS. 533 / ABSTRACTS. 535; lines 26623-26655 confidence: high

A mysterious unseen boy says he will take the mourner to his wife and guides him south; the young man reaches a bright tipi, where an old woman describes the dark way to spirit land, the black stream and log crossing, and gives four clay balls.

The old woman warns that the way is dark and that the husband must cross a black stream on a log; failure to cross would mean death.
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The Pawnee - Mythology (Part I) ABSTRACTS. 531 / ABSTRACTS. 533 / ABSTRACTS. 535 / ABSTRACTS. 537; lines 26658-26712 confidence: high

A man enters a bright tipi with an old woman, receives four mud balls, crosses a shaking log, enters spirit land, and attracts his wife with balls so that she follows him.

The man crosses a shaking log, enters a village in spirit land, attracts his wife with balls, and returns home with her.
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The Pawnee - Mythology (Part I) ABSTRACTS. 531 / ABSTRACTS. 533 / ABSTRACTS. 535 / ABSTRACTS. 537; lines 26714-26762 confidence: high

The mysterious being sends him north; he reaches a big mountain with fresh earth, a hole, and child footprints; he enters the enlarging hole and meets a dwarf who lets him pass.

The boy enters a mountain hole and passage, reaches a village, and is told that dead people pass through the passage with different experiences depending on manner of death.
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The Pawnee - Mythology (Part I) BALTIMORE, MD. / CONTENTS / MYTHS. / CONTENTS 3; lines 327-466 confidence: medium

Entries 100-116 include titles naming a man who married a deer, the Deer Dance, Wolf-Warrior, Coyote and Wolf Medicine, Eagle-Dance, Dog Medicine, Sun-Dance titles, a fox-bewitched woman, Ghost-Man becoming a whirlwind, a man going to Spirit Land, a Spirit Wife, Handsome-Boy, Weeping Cedar Tree, and Big Turtle.

The contents list includes The Man who Went to Spirit Land and The Spirit Wife and the Whistle-Dance.
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The Pawnee - Mythology (Part I) BURNT-BELLY AND THE DOG. 407 / THE SKELETON-MAN AND THE SUN DANCE. 409 / III. QHOST-MAN WHO BECAME A WHIRLWIND.' / GHOST-MAN WHO BECAME A WHIRLWIND. 4II; lines 20215-20291 confidence: high

A poor young man loves a beautiful girl, gains ponies and honor, marries her, then loses her to sickness and death; he stays around her grave crying.

The young man mourns at his wife's grave, accepts guidance from a mysterious being, travels south, and receives directions for reaching Spirit-Land where his wife is among the spirits.
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The Pawnee - Mythology (Part I) BURNT-BELLY AND THE DOG. 407 / THE SKELETON-MAN AND THE SUN DANCE. 409 / III. QHOST-MAN WHO BECAME A WHIRLWIND.' / GHOST-MAN WHO BECAME A WHIRLWIND. 4II; lines 20215-20291 confidence: high

The old woman says the journey to Spirit-Land is hard and dark, with a black stream crossed by a log; crossing allows entry and failure means death. She gives mud balls to throw at the wife among dancing spirits, says the fourth hit will restore memory of the living and husband, and says the mud balls will enable return; she also says she will give him a dance on his way back.

The old woman says the traveler must cross a log over black water to enter Spirit-Land and will die if he fails.
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The Pawnee - Mythology (Part I) BURNT-BELLY AND THE DOG. 407 / THE SKELETON-MAN AND THE SUN DANCE. 409 / III. QHOST-MAN WHO BECAME A WHIRLWIND.' / GHOST-MAN WHO BECAME A WHIRLWIND. 4II; lines 20215-20291 confidence: medium

The old woman says the journey to Spirit-Land is hard and dark, with a black stream crossed by a log; crossing allows entry and failure means death. She gives mud balls to throw at the wife among dancing spirits, says the fourth hit will restore memory of the living and husband, and says the mud balls will enable return; she also says she will give him a dance on his way back.

The old woman says the mud balls must be picked up and that by means of them the young man will return to his own country.
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The Pawnee - Mythology (Part I) BURNT-BELLY AND THE DOG. 407 / THE SKELETON-MAN AND THE SUN DANCE. 409 / III. QHOST-MAN WHO BECAME A WHIRLWIND.' / GHOST-MAN WHO BECAME A WHIRLWIND. 4II; lines 20293-20307 confidence: low

The young man leaves the tipi, comes to a log across a black stream, finds it unsafe, and an unidentified speaker says, “Keep your courage”; he continues to the end and jumps off.

The man crosses an unsafe log over a black stream, receives encouragement, and arrives at a distinct village where all is light.
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The Pawnee - Mythology (Part I) GHOST-MAN WHO BECAME A WHIRLWIND. 4II / THE MAN WHO WENT TO SPIRIT-LAND. / HANDSOME-BOY. 417 / HANDSOME-BOY. 419; lines 20597-20674 confidence: high

After four days, the uncle says the young man is not dead, explains that the dead come through a passage, says warriors have an easy road, sick-bed deaths have a long hard journey, and suicides are driven back by the watcher.

The passage describes a place where dead people come through a passage and distinguishes the routes or access of warriors, sick-bed dead, and suicides.
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The Pawnee - Mythology (Part I) HANDSOME-BOY. 417 / HANDSOME-BOY. 419 / HANDSOME-BOY. 42I / HANDSOME-BOY. 423; lines 20865-20946 confidence: medium

Before leaving, Handsome-Boy tells the people he has been to the Spirit-Land, seen relatives, received messages from spirits, and that Pawnee secret ceremonies wear scalp-and-eagle-feather leggings because of this event.

Handsome-Boy tells the people he has been to the Spirit-Land, seen their relatives, and received instructions from spirits to pass on.
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The Pawnee - Mythology (Part I) III. QHOST-MAN WHO BECAME A WHIRLWIND.' / GHOST-MAN WHO BECAME A WHIRLWIND. 4II / THE MAN WHO WENT TO SPIRIT-LAND. / HANDSOME-BOY. 417; lines 20566-20594 confidence: medium

He ties the ponies and leaves his things, enters the hole, follows a widening passage with fresh footprints, runs without nearing the end, encounters circling and straight sections, and crosses several streams.

The supplied passage label names the story as a journey to Spirit-Land, and within the passage the traveler passes through an underground route to a village whose men emphasize that he is not dead and has come in body.
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The Pawnee - Mythology (Part I) PURSUIT BY A RATTLING SKULL; THE PLEIADES. 121 / J22 TRUE STORIES OF THE HEAVENLY BEINGS. / THE POOR BOY AND THE MUD PONIES. I23 / ORIGIN OF THE BUFFALO BUNDLE. I 25; lines 6226-6238 confidence: low

The note says the tale illustrates Pitahauirat belief in the future land and, like other tales, the dire results of disobedience to supernatural powers.

A note states that the tale illustrates Pitahauirat belief in the future land.
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The Pawnee - Mythology (Part I) THE BOY WHO PREFERRED WOMAN TO POWER. / WIND. / ABSTRACTS. 487 / ABSTRACTS. 489; lines 24158-24206 confidence: high

Morning-Star says movement of the North Star would be a sign of the world’s end, and that the pathway identified as the Milky Way from North to South Star is the road of death; the passage ends while describing South Star moving northward.

Morning-Star tells people that the pathway identified as the Milky Way, leading from North to South Star, is the road of death.
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The Pawnee - Mythology (Part I) THE SKELETON-MAN AND THE SUN DANCE. 409 / III. QHOST-MAN WHO BECAME A WHIRLWIND.' / GHOST-MAN WHO BECAME A WHIRLWIND. 4II / THE MAN WHO WENT TO SPIRIT-LAND.; lines 20310-20399 confidence: high

The mysterious being travels with them and later says, “I took you to the Spirit-Land... I am the Wind.”

The Wind says he took the young man to Spirit-Land; the young man returns home with his wife and the ceremony.
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The Pawnee - Mythology (Part I) THE WIFE WHO RETURNED FROM SPIRIT LAND. 13! / THE TRUE STORIES OF THE HEAVENLY BEINGS. / THE WIFE WHO RETURNED FROM SPIRIT LAND. I33 / HOW THE WORLD IS TO COME TO AN END. I3S; lines 6634-6701 confidence: high

Morning-Star says the North Star was fixed in the north to watch over stars and people, is the one to end all things, and takes the dead to a pathway leading to the South Star, the Star of Death and land of spirits.

The dead are taken by the North Star and placed on a north-south pathway leading to the South Star, the land of spirits.
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The Pawnee - Mythology (Part I) TRUE STORIES OF THE HEAVENLY BEINGS. / THE WIFE WHO RETURNED FROM SPIRIT LAND. 13! / THE TRUE STORIES OF THE HEAVENLY BEINGS. / THE WIFE WHO RETURNED FROM SPIRIT LAND. I33; lines 6535-6607 confidence: medium

The man speaks harshly, pushes and strikes at the woman; she warns him not to, speaks of having a child, and says she will take the child when gone.

The ghost-wife says she will take the child when gone; after the child dies and the man later dies, she goes back to Spirit Land with the child.
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The Pawnee - Mythology (Part I) WILLIAMS A WILKINS COMPANY / BALTIMORE, MD. / CONTENTS / MYTHS.; lines 108-324 confidence: medium

Later Section I titles include cannibal witch and buffalo titles, “The Son of Wind, Ready-to-Give,” buffalo marriage titles, “Pursuit by a Rattling Skull; the Pleiades,” “The Wife who Returned from Spirit Land,” and “How the World is to Come to an End”; a note identifies C, K, S, and P as Pawnee divisions.

A Section I title is “The Wife who Returned from Spirit Land.”
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 7075-7124 confidence: high

The speaker is out after ponies, faints on the way back toward camp, later enters his tipi, lies down, and says that when he lay down he died.

The speaker dies, sees an eastward path and threshold, enters the dead man’s country, observes its village and lodge, and returns.
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Traditions of the Arikara Traditions of the Arikara / TRADITIONS OF THE ARIKARA / CARNEGIE INSTITUTION OF WASHINGTON / CONTENTS.; lines 90-261 confidence: low

Titles include how Scalped-Man lost his wife, Generous Scalped-Man and his betrayer, Scalped-Man, and Dead Man’s Country.

One title is 'The Dead Man’s Country.'
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Traditions of the Caddo ABSTRACTS. I IQ / I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121 / ABSTRACTS. 123; lines 6001-6091 confidence: high

A corpse-eating cannibal pretends death and steals bodies; a medicine-man feigns death, is buried with bow and arrows, shoots the cannibal, and establishes grave weapons for defense.

The medicine-man kills a cannibal with grave weapons, and the abstract says bows and arrows have since been placed in graves so the dead can shoot the cannibal.
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Traditions of the Caddo ABSTRACTS. I IQ / I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121 / ABSTRACTS. 123; lines 6001-6091 confidence: high

A ghost asks a hunter for a bow-string and two arrows; the hunter makes them, the ghost shoots them and rises, explaining why bows and arrows are buried with the dead for spirit-land travel.

A ghost asks for arrows and a bow-string, shoots the arrows, goes upward with them, and the abstract says bows and arrows are buried with the dead so they may go to spirit land at once.
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Traditions of the Caddo I06 TRADITIONS OP THS CADDO. / I08 TRADITIONS OP THE CADDO. / ABSTRACTS. / I. THE CREATION AND EARLY MIGRATIONS.; lines 5316-5412 confidence: high

Coyote proposes that the dead remain gone forever; the people accept. The passage says the dead go to the sky and become stars, and names Morning-Star, his brothers, and Great-Star.

The passage says people are taken to the sky and become stars and that everyone goes up to the sky when they die.
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Traditions of the Caddo THE FIRST WAR PARTY. 55 / HOW THE CANNIBAL WAS DBSTROYKD. 57 / THE YOUNG MEN AND THE CANNIBALS. 59 / THE DEATH OF THE CANNIBALS. 63; lines 3027-3120 confidence: high

Two hunters sleep in the timber after an unsuccessful hunt; a whooping voice wakes them, one flees, and the other meets a dead person who asks for help entering Spirit Land because his bowstring has a knot and he needs a bowstring and two new arrows.

The ghost cannot enter Spirit Land until his bow is restrung and he receives arrows; the story explains burying bows and arrows with the dead so they can go to Spirit Land at once.
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Traditions of the Caddo THE FIRST WAR PARTY. 55 / HOW THE CANNIBAL WAS DBSTROYKD. 57 / THE YOUNG MEN AND THE CANNIBALS. 59 / THE DEATH OF THE CANNIBALS. 63; lines 3027-3120 confidence: high

The living man makes the arrows and restrings the dead person's bow; the dead person shoots the arrows and goes up in the air, whoops as a signal, and the man answers. The story explains burying bows and arrows with the dead for entry into Spirit Land and avoiding nighttime bow-and-arrow making because ghosts may cause death.

After receiving new arrows and a bowstring, the dead person shoots the arrows and rises into the air with them, then signals from above.
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Traditions of the Caddo TRADITIONS OF THE CADDO. / THK CRBATION AND BARLY MIGRATIONS. 9 / THE CRBATION AND BARLY MIGRATIONS. 1 3 / COYOTE REGULATES LIFE AFTER DEATH. 1 5; lines 720-819 confidence: high

Coyote's rule makes death permanent; Great-Father-Above made an after-death place; fire is kept six days; the dead are taken to the sky and become stars.

The passage states that the dead are taken to the sky and become stars, and also says that everyone goes up to the sky after death.
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Traditions of the Caddo TRADITIONS OF THE CADDO. / THK CRBATION AND BARLY MIGRATIONS. 9 / THE CRBATION AND BARLY MIGRATIONS. 1 3 / COYOTE REGULATES LIFE AFTER DEATH. 1 5; lines 720-819 confidence: medium

The feather becomes bloody and falls; a whirlwind from the west enters through the east entrance; a handsome young murdered man appears; the people rejoice, but Coyote is displeased.

A returning spirit arrives in a whirlwind, and after Coyote closes the door, whirlwinds or whistling wind are associated with someone wandering about; spirits wander until finding the road to spirit land.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16208-16314 confidence: high

A note says the gourd rattle symbolizes the Evening-Star's western garden, the road there, and the road to dead priests; the spirits of dead priests are conceived as inside the rattle and symbolized by pebbles.

A note states that the gourd rattle symbolizes the Evening-Star's garden in the west, the road there, and the road to dead priests, whose spirits are represented inside it.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16649-16749 confidence: high

The south of the lodge and the south in general are identified as land of the dead; a head pointed north reminds people that the north is the true home of buffalo.

The south is identified as land of the dead, the north as true home of buffalo, and south-facing burial of bones is said to guide the calf spirit and influence buffalo migration.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16857-16960 confidence: medium

If the deceased liked a pony, relatives killed it on his grave, believing he would ride it to Spirit Land; if told not to kill ponies, they roached the pony, cut tail hair, spread it over the grave, and kept the pony.

A favored pony may be killed upon the grave because relatives believe the deceased will ride it to the Spirit Land.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16962-17062 confidence: medium

A chief's son is buried in a sort of house; the chief's war ornaments are placed at the head of the grave and calumet pipe sticks on the grave.

Burial goods are placed with a chief's son, the dead are believed to take all belongings to Spirit Land, and a girl's tipi and belongings are abandoned so their spirits go with her.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16962-17062 confidence: medium

Dekatgaru is explained as an old term for Spirit Land, related to terms for spirit and a dead person in skeleton form; dead people take belongings to Spirit Land and enjoy life as the living do.

The dead take belongings, play the same games, ride ponies, hunt buffalo, live happily without sickness, and dwell in family villages.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 17650-17760 confidence: high

A Pawnee man with five deceased wives shoots himself at the last wife’s grave; older people say suicide prevents entry to Spirit Land, while battle death grants the bloody road to the warriors’ Spirit Land.

The passage distinguishes suicide, which leads to an unknown place or earth-wandering, from battle death, which gives access to a bloody road leading to Spirit Land or the home of warriors.
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Traditions of the Skidi Pawnee I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES; lines 13633-13738 confidence: medium

The turtle heads into a large lake; the leader tells the boy to report that a large turtle drowned them and says future pony-capturing parties should stop there for help.

In the boy’s dream the drowned men are seen under the lake, and the leader says that although they were drowned they live there, will remain, will help, and may allow visits under water.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3252-3344 confidence: high

"The dead go to a star in the north, at the end of the Milky Way, and thence southward, to another star at the southern end."

The dead travel from a northern star onto the Milky Way, move south on differentiated roads, and are received by a southern star where they make their home.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3795-3887 confidence: medium

The heading and synopsis identify the next story as 'The Man Who Visited Spirit Land' and say a young man died, traveled on the path of spirits, saw Tirawa in eagle form, met relatives, and was sent back to the living world.

The section synopsis says the young man died, traveled on the path of spirits, saw Tirawa in eagle form, met relatives, and was sent back to the world of the living.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3889-3991 confidence: high

The man says that when he died he walked east to a large dusty path marked by footprints of men, women, and children until a voice from above told him to stop.

The account gives an eastward path, a forked road, route instructions from swans and Tirawa, an eighth path, and a village where relatives live.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3993-4089 confidence: high

The helper returns with skunk scent, says he can go to the dead land, seeks the Wind's help, and later says the Wind has consented and skunks will help take the young man to the Spirit Land.

The young man is guided by skunks along a path to the Spirit Land, passes a threshold tipi, reaches the village of the dead, and seeks to bring the girl back.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3993-4089 confidence: medium

The skunk says he will stand as a rainbow; he describes the tipi's pillows, including white pillows for the dead and one black pillow covered with lice for the living young man.

At a tipi with pillows, white pillows are associated with dead persons staying, while the living young man must sit on the black lice-covered pillow.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4091-4188 confidence: high

The heading names “Scalped-Men and Spirit Land”; the précis says a man who lost his son meets spirits, Tirawa consents to a meeting and a choice between earth and Spirit Land, but a broken command causes the spirits to disappear and death to continue.

The story is introduced as involving spirits and Spirit Land; the man loses his wife and son, mourns and wanders, encounters people he calls dead, follows them to a hidden cave, and wants to make his home with them.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4190-4280 confidence: high

The leader announces that the gods and Tirawa permit Spirit Land people to visit the living for four days and nights without speech; the man may be near and speak to his son but not touch him; the bundle will hang between the peoples; a fifth-day ceremony with offerings will precede transfer of the bundle from spirit high priest to living high priest.

The passage gives divine authorization, spatial placement, duration, silence rules, and non-contact rules for a meeting between the living and people from Spirit Land.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4190-4280 confidence: high

The leader announces that the gods and Tirawa permit Spirit Land people to visit the living for four days and nights without speech; the man may be near and speak to his son but not touch him; the bundle will hang between the peoples; a fifth-day ceremony with offerings will precede transfer of the bundle from spirit high priest to living high priest.

The leader forbids speech between the groups and forbids touching the son; the living see the dead without contact; the man breaks the rule by speaking to and hugging his son.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4190-4280 confidence: medium

The man refuses the offered authority, says he is seeking his dead son and wife, asks to be taken to Spirit Land, and pleads for pity while touching the leader's head and arms.

The man rejects power among his people and asks to be taken to Spirit Land because he longs to see his dead son and wife.
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Traditions of the Skidi Pawnee Traditions of the Skidi Pawnee / PAWNEE HABITATIONS / XV111 / SUN-CHIEF, SON OF PITALESKAR; lines 348-443 confidence: medium

Lesser deities include second Morning-Star, Great Black Meteoric Star, and Star of the South, who stands at the southern end of the Milky Way and receives dead spirits in Spirit Land.

The Star of the South stands at the southern end of the Milky Way and receives the spirits of the dead in Spirit Land.
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melanesian

The History of Melanesian Society, Volume 1 I 1 1 ' 1 / I I I ' 1 / CHAPTER IX / THE SANTA CRUZ ISLANDS; lines 11077-11181 confidence: high

The ritual house has a mountain-facing door, platform, red-painted wood, coconut leaves, and red pointed posts; the door faces the mountain because the dead go there and it points to the future home.

The ritual house door faces the mountain because the dead go there and the direction indicates the worshippers' future home.
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The History of Melanesian Society, Volume 2 CHAPTER XXIX / IMMIGRANT INFLUENCE ON SOCIAL ORGANISATION / CHAPTER XXX / TOTEMISM; lines 17521-17618 confidence: medium

The passage discusses death rites, including throwing the dead into the sea, canoe conveyance to a future home, attribution of the practice to the kava-people, and preservation of the dead.

The passage links canoe conveyance, throwing the body or ashes into the sea, and preservation of the body to the idea of sending the dead to a former or future home for incarnation in a proper animal.
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The History of Melanesian Society, Volume 2 CHAPTER XXVI / KAVA AND BETEL / CHAPTER XXVII / BELIEFS AND CEREMONIAL CONNECTED WITH DEATH; lines 12397-12490 confidence: high

In the Banks and Torres Islands and New Hebrides, the dead are believed to live underground, sometimes reached through volcanic vents.

The passage lists different post-mortem destinations and routes: underground homes, volcanic vents, islands, craters or caverns, and a sea route.
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The History of Melanesian Society, Volume 2 CHAPTER XXVI / KAVA AND BETEL / CHAPTER XXVII / BELIEFS AND CEREMONIAL CONNECTED WITH DEATH; lines 12492-12590 confidence: high

The passage identifies two Melanesian beliefs about the home of the dead: an underground abode in southern Melanesia and Santa Cruz, and sea passage to another island in the Solomons and Anaiteum; it considers possible links to kava- and betel-peoples.

The passage repeatedly describes the dead reaching another island or future home by sea, including the Samoan example.
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The History of Melanesian Society, Volume 2 CHAPTER XXVI / KAVA AND BETEL / CHAPTER XXVII / BELIEFS AND CEREMONIAL CONNECTED WITH DEATH; lines 12492-12590 confidence: high

The passage identifies two Melanesian beliefs about the home of the dead: an underground abode in southern Melanesia and Santa Cruz, and sea passage to another island in the Solomons and Anaiteum; it considers possible links to kava- and betel-peoples.

The passage describes an underground Hades or underworld as a home of the dead in Melanesia and Polynesia.
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The History of Melanesian Society, Volume 2 CHAPTER XXVI / KAVA AND BETEL / CHAPTER XXVII / BELIEFS AND CEREMONIAL CONNECTED WITH DEATH; lines 12492-12590 confidence: medium

The author suggests a connection between underworld belief and volcanic activity, citing southern Melanesia, Santa Cruz, Savo, Bougainville, Samoa's volcanic Savaii, New Zealand, and the relative absence or inconspicuousness of underground Hades belief in Tahiti where volcanoes are absent.

The author connects underworld belief with volcanic activity and cites Savaii as an actively volcanic island with an entrance to the underworld.
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The History of Melanesian Society, Volume 2 CHAPTER XXVI / KAVA AND BETEL / CHAPTER XXVII / BELIEFS AND CEREMONIAL CONNECTED WITH DEATH; lines 12492-12590 confidence: medium

The passage reports Polynesian cases of differentiated afterlife destinies: in the Marquesas chiefs and higher gods inhabit a sky paradise while lesser gods and common people inhabit the underworld; in Tahiti chiefs and Areois go to heaven above high mountains, with priestly mediation for friends, while others go to Po; in New Zealand chiefs may go to heaven and lower-rank people to Po or Night under the earth.

The passage reports Polynesian examples where chiefs, higher gods, or Areois go to sky or heaven destinations, while ordinary or inferior-rank people go to an underworld or Po.
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The History of Melanesian Society, Volume 2 CHAPTER XXVI / KAVA AND BETEL / CHAPTER XXVII / BELIEFS AND CEREMONIAL CONNECTED WITH DEATH; lines 12492-12590 confidence: low

The author argues that sea passage to the future home of the dead may be common to kava- and betel-peoples because both were maritime migrants, and notes the difficulty posed by the rarity of this belief in southern Melanesia.

The author suggests that first immigrants who arrived by sea may have wished or hoped to return after death to the country from which they came.
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The History of Melanesian Society, Volume 2 CHAPTER XXVI / KAVA AND BETEL / CHAPTER XXVII / BELIEFS AND CEREMONIAL CONNECTED WITH DEATH; lines 12904-13005 confidence: high

The passage says that “the function of the canoe is to convey the dead to their future home,” either on earth or to a place with access to the underworld.

The passage repeatedly describes the dead or ghost traveling across or through the sea to a future home, Umatmas, or an underworld access point.
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The History of Melanesian Society, Volume 2 CHAPTER XXVI / KAVA AND BETEL / CHAPTER XXVII / BELIEFS AND CEREMONIAL CONNECTED WITH DEATH; lines 13111-13213 confidence: medium

The author discusses possible association of interment with a subterranean home of the dead and cites Landtman's Fly River region record that the grave is a means of passage to the underworld, while noting no evidence for this in Melanesia generally.

The author cites a belief that the grave is a means of passage to the underworld, a mapped route from burial place to realm of the dead.
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The History of Melanesian Society, Volume 2 CHAPTER XXVI / KAVA AND BETEL / CHAPTER XXVII / BELIEFS AND CEREMONIAL CONNECTED WITH DEATH; lines 13111-13213 confidence: medium

The author explains the Ysabel case as possible settlement of body- or skull-preserving people among inhuming people, and explains canoe interment as possible settlement of people believing in passage of the dead to another island among inhuming people; descendants would inter the body in a canoe so it could reach its future home despite burial.

The author proposes that bodies are placed in canoes so the dead may pass to another island or future home despite interment in the earth.
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The History of Melanesian Society, Volume 2 CHAPTER XXXV / MATERIAL CULTURE / CHAPTER XXXVI / LANGUAGE; lines 22817-22908 confidence: medium

The passage refers to an earlier suggestion about a possible connection between volcanoes and the home of the dead, and says this belief existed in Melanesia before the advent of the kava-people.

The passage explicitly refers to an underground Hades reached through volcanoes or volcanic vents and to volcanoes as homes of the dead.
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The History of Melanesian Society, Volume 2 CHAPTER XXXV / MATERIAL CULTURE / CHAPTER XXXVI / LANGUAGE; lines 22817-22908 confidence: medium

The author says it becomes probable that belief in an underground Hades reached through volcanoes or volcanic vents is associated with earlier Melanesian population strata, while volcanic activity was avoided by the kava-people; indigenous belief in volcanoes as homes of the dead may have assisted this avoidance.

The passage contrasts an earlier underground Hades reached through volcanoes with the kava-people's belief in a future home on earth or in the sky.
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The History of Melanesian Society, Volume 2 CHAPTER XXXVI / LANGUAGE / CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO; lines 25521-25620 confidence: high

Stone representations of the gong are made in the Ingiet society; the images are believed to embody their makers' ghosts. The gong is used at death and beaten through the night after interment to assist the ghost's passage to a future home in the east.

The wooden gong is beaten through the night after interment to assist the ghost's passage to its future home in the east.
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The History of Melanesian Society, Volume 2 CHAPTER XXXVI / LANGUAGE / CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO; lines 26114-26214 confidence: low

The author says burnt offerings would be natural if ancestors were, or should have been, sent to their future home by burning, but also says fuller records are needed for San Cristoval.

The passage says burnt offerings would be natural if ancestors were, or should have been, sent to their future home by burning.
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The History of Melanesian Society, Volume 2 CHAPTER XXXVI / LANGUAGE / CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO; lines 26316-26417 confidence: high

The passage says interment has been associated with a belief that the dead inhabit a home beneath the ground, while placement in canoes or throwing into the sea is associated with a home of the dead reachable only by water.

The passage explicitly links different disposal practices with different homes of the dead: beneath ground, reachable by water, and possibly in the sky or sun.
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The History of Melanesian Society, Volume 2 CHAPTER XXXVI / LANGUAGE / CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO; lines 26316-26417 confidence: medium

The author suggests that cremation may be associated with belief that the dead go to the sun or another part of the sky, a home reached by air; if corpse orientation relates to the direction of the future home, the upright position would suit a sky home.

The author suggests that cremation may imply that the dead go to the sun or sky, and notes definite evidence for dead going to the sky in eastern Polynesia and New Zealand.
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The History of Melanesian Society, Volume 2 CHAPTER XXXVI / LANGUAGE / CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO; lines 26316-26417 confidence: medium

The author suggests that cremation may be associated with belief that the dead go to the sun or another part of the sky, a home reached by air; if corpse orientation relates to the direction of the future home, the upright position would suit a sky home.

The upright position is interpreted as a form of orientation adapted to a home in the sky, possibly replacing the effect otherwise achieved by cremation.
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The Melanesians of British New Guinea CHAPTER LIV / BURIAL AND MOURNING CEREMONIES. / CHAPTER LV / RELIGION.; lines 40144-40241 confidence: high

Barom go to Tuma, descend below the earth, and find a track to the place of shades, presided over by Topileta, who first sent men to the upper world with totem animals.

The barom go to Tuma, descend below the earth, and follow a track to the place of shades associated with Topileta.
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The Melanesians of British New Guinea CHAPTER XXII / MARRIAGE. / CHAPTER XXIII / FUNERAL AND MOURNING CEREMONIES.; lines 15624-15718 confidence: medium

Guis reports that at Yule Island the body is buried feet toward Mt Yule/Kovio to keep the spirit from scaring fish; two men stroke the corpse with periine herb, chase the spirit with sticks or torches to the bush edge, curse it, and hurl the sticks or torches at it.

The corpse is oriented toward Mt Yule/Kovio to affect the spirit’s movement, and two men drive the spirit from the corpse and chase it beyond the village to the bush edge.
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The Melanesians of British New Guinea DIVINATION. / CHAPTER XVI / OMENS. / ESCHATOLOGY.; lines 11158-11269 confidence: high

Koita sua go to the mountain Idu, while Koiari and Motu shades go elsewhere; on Idu the dead live like people on earth and all fare alike; an unpierced septum results in a slowworm-like inoki and may require postmortem piercing.

Koita sua go after death to the mountain Idu, where they live in houses, have gardens and wives, and eventually cease to exist.
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The Melanesians of British New Guinea DREAMS. / DIVINATION. / ESCHATOLOGY. / S. N. G.; lines 36530-36576 confidence: high

A man's spirit or soul is called aru; after death it goes to Maraiya in the southeast, where Tauurnariri, Lord of the dead, prepares and assigns each person's place.

The aru goes after death to Maraiya and, in the Wamira account, passes up the Uruam into the mountains while knowing its way.
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The Melanesians of British New Guinea FIG. PAGE / ERRATA / CHAPTER I / GEOGRAPHICAL AND SOCIAL RELATIONS.; lines 3148-3409 confidence: medium

Badili, Hohodai, and Yawai originally came from hill Idu, where the shades of their dead still return; the Hohodai section later shifted through several named settlement sites.

The passage states that Badili, Hohodai, and Yawai came from hill Idu and that the shades of their dead still return there.
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The Melanesians of British New Guinea GEOGRAPHICAL AND SOCIAL RELATIONS. / S. N. G. / CHAPTER L / CLANS AND TOTEMS.; lines 38043-38165 confidence: medium

At Murua the totemic clan is called man; an old man of Suloga was said to have originally distributed bird and fish totems to clans, and after death Murua folk go down into the earth where he receives them and assigns places.

Murua folk are said to go down into the earth after death, where the old man receives them and assigns them places.
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The Melanesians of British New Guinea KIRIWINA / KITAVA / CHAPTER XLIX / GEOGRAPHICAL AND SOCIAL RELATIONS.; lines 36670-36809 confidence: medium

Tuma is described as "the reputed other-world to which the spirits of the dead" from the Trobriands, Marshall Bennets, Murua, Tokunu, and probably Nada go.

Tuma is identified as the reputed other-world to which spirits of the dead from several named island groups go.
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The Melanesians of British New Guinea LIST OF TEXT FIGURES / FIG. PAGE / FIG. PAGE / ERRATA; lines 1834-1937 confidence: high

Supernatural beings and ogres are believed to exist but are not propitiated; the dead pass under the earth to the other world, where an old man receives them and assigns each a place without power over the living.

The dead are described as passing under the earth to the other world, being received by an old man, and being assigned places there.
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The Melanesians of British New Guinea LIST OF TEXT FIGURES / FIG. PAGE / FIG. PAGE / ERRATA; lines 1834-1937 confidence: medium

Supernatural beings and ogres are believed to exist but are not propitiated; the dead pass under the earth to the other world, where an old man receives them and assigns each a place without power over the living.

An old man who has always been in the other world receives the dead and assigns each a place, while having no power over the living.
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The Melanesians of British New Guinea OMENS. / DREAMS. / DIVINATION. / ESCHATOLOGY.; lines 36412-36528 confidence: high

Wagawaga terminology: arugo is the spirit, shade, or soul of the dead and also a man's shadow/reflection; yautu is breath; at death arugo goes to Hiyoyoa under the sea near Maivara.

The Wagawaga arugo leaves the body for Hiyoyoa, while Tubetube yaruyarua persist at Bebweso after death.
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The Melanesians of British New Guinea OMENS. / DREAMS. / DIVINATION. / ESCHATOLOGY.; lines 36412-36528 confidence: high

Wagawaga terminology: arugo is the spirit, shade, or soul of the dead and also a man's shadow/reflection; yautu is breath; at death arugo goes to Hiyoyoa under the sea near Maivara.

Hiyoyoa is localized under the sea near Maivara, and Tubetube yaruyarua travel from a headland by the reef-route Yaruauneti to Digaragara near Bebweso.
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The Melanesians of British New Guinea POLYGYNY. / DIVORCE. / CHAPTER XXXIX / PROPERTY AND INHERITANCE.; lines 29761-29921 confidence: medium

Benam are placed under the head and on the breast of the dying to appease Topileta, keeper of the ways in the underground world of spirits; they are displayed for departed spirits at harvest rejoicing and sometimes buried with the dead.

Benam are placed under the head and on the breast of the dying to appease Topileta, described as keeper of the ways in the underground world of spirits.
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The Melanesians of British New Guinea POLYGYNY. / THE REGULATION OF MARRIAGE. / CHAPTER LIV / BURIAL AND MOURNING CEREMONIES.; lines 39443-39554 confidence: low

After a paramount chief’s death, selected relatives remove limb bones and perhaps ribs; bones are distributed to people of other totems, and a near relative would “take the bone to Tuma,” though the author notes lack of corroborating evidence for burying bones.

Distributed bones are said to be put into the graves of recipients’ near relatives, who would take the bone to Tuma.
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The Melanesians of British New Guinea SPIRITUAL BEINGS, / OA ROVE. / OMENS. / ESCHATOLOGY.; lines 17130-17188 confidence: high

The tsirama or beriwa of dead men go to Ariyo in the bush behind Waimatuma, where shades cultivate a large garden, food abounds, and all are happy; a living man reaching Ariyo dies; plants from Ariyo may be transported back by spirits.

Dead spirits go to Ariyo, where there is a large garden cultivated by shades, abundant food, and happiness.
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The Melanesians of British New Guinea SPIRITUAL BEINGS, / OA ROVE. / OMENS. / ESCHATOLOGY.; lines 17130-17188 confidence: medium

The tsirama or beriwa of dead men go to Ariyo in the bush behind Waimatuma, where shades cultivate a large garden, food abounds, and all are happy; a living man reaching Ariyo dies; plants from Ariyo may be transported back by spirits.

A living man who reaches Ariyo dies, and plants from Ariyo either return by spirits or wither when transplanted to mortal gardens, with reduced crops afterward.
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The Melanesians of British New Guinea SPIRITUAL BEINGS, / OA ROVE. / OMENS. / ESCHATOLOGY.; lines 17130-17188 confidence: medium

Boubou, described as an evil spirit like fire, intercepts the tsirama on its way to Ariyo, asks whether its ears and nose were pierced and how the person died, then directs the spirit to one of several roads, all of which reach Ariyo; no origin or physical traits were discovered.

Boubou intercepts the spirit on the way to Ariyo, asks questions about bodily piercings and manner of death, and directs it to one of several roads, all leading to Ariyo.
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The Melanesians of British New Guinea THE WALAGA FEAST AT DIWARI. / CHAPTER XLVI / FUNERAL AND MOURNING CEREMONIES. / DEATH AND BURIAL.; lines 34097-34222 confidence: high

The body is placed facing east with hands under the chin because otherwise the dead man or spirit "would not be able to reach Hiyoyoa, the other world"; an informant adds, "all same dark, you can't see."

The passage explicitly states that the corpse must face east so that the dead person or spirit can reach Hiyoyoa, the other world.
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The Melanesians of British New Guinea THE WALAGA FEAST AT DIWARI. / CHAPTER XLVI / FUNERAL AND MOURNING CEREMONIES. / DEATH AND BURIAL.; lines 34330-34446 confidence: medium

Kimta mates touch the corpse’s nose and say “kapore au kimta”; a father, son, or brother recites a spell, possibly garden, spear, fish, taro, pig, or wallaby pari, to instruct the dead man for the spirit world, though this was reported as hazy.

A spell is recited after death; Newton reports that pari may instruct the dead man in what he needs so he can take pari to the spirit world, though the account says this was uncertain and hazy.
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The Melanesians of British New Guinea THE WALAGA FEAST AT DIWARI. / CHAPTER XLVI / FUNERAL AND MOURNING CEREMONIES. / DEATH AND BURIAL.; lines 34448-34531 confidence: medium

“the food is for the sustenance of the deceased on his way to the other world”; tamaina is also described as the word for provisions for an ordinary journey.

The passage says the buried food is for the deceased's sustenance on the way to the other world and connects the term tamaina with ordinary journey provisions.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE XI. / SACRED PLACES AND THINGS. / CHAPTEE XII. / MAGIC.; lines 8979-9078 confidence: medium

In Maewo, a professional dreamer is consulted in sickness to identify an offended ghost; in dream he meets a small old-man-like ghost, learns that the ghost has taken the sick man's soul and enclosed it in a magic fence, asks pardon, obtains the soul's release, and the patient recovers. Dreamers can also visit Malanga, an abode of the dead.

The passage states that dreamers are able to visit Malanga, an abode of the dead.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE XI. / SACRED PLACES AND THINGS. / CHAPTEE XII. / MAGIC.; lines 9080-9162 confidence: medium

A deceased person is said to have gone to Malanga, returned to earth as a sick infant, and had its soul drawn back by the mother in Malanga; a paid dreamer goes to Malanga in a dream, intercedes, retrieves the soul, and the child recovers.

A specialist travels in dream or sleep to recover an infant’s soul from Malanga or a child’s shadow from ghostly takers, enabling recovery.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER V. / SECEET SOCIETIES AND MYSTERIES. / CHAPTEE VI. / SOCIETIES. CLUBS.; lines 5116-5199 confidence: high

In northern Maewo the Suqe is nearly extinct, but it was valued for after-death benefit: the soul may be happy in Panoi, while one who has not killed a pig hangs on a tree like a flying fox.

Suqe standing and pig-killing are said to affect whether the soul remains happily in Panoi or hangs on a tree like a flying fox.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 10921-11023 confidence: high

The Gaeta people believed Florida ghosts passed along a path through gardens to a point of land, unseen except for a twittering sound, and were heard dancing while they waited there at night.

Ghosts travel along defined routes, assemble, cross by canoe to Galaga or fly to Laulau, land on rocks, and proceed toward named ghost places or paths.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 10921-11023 confidence: high

From time to time a canoe came from Guadalcanal and took the ghosts across to Galaga; they first landed on a rock near the shore and there became aware that they were dead.

The passage explicitly notes a ship of the dead and describes a canoe from Guadalcanal that carries ghosts across to Galaga.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 11025-11103 confidence: high

The departed soul becomes a ghost, travels to three small islands near Ulawa, at first feels like a man and reports news, then after some days is pecked by a kingfisher and becomes a mere ghost.

The soul becomes a ghost and travels to three small islands near Ulawa, where ghosts abide in Rondomana.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 11106-11183 confidence: high

All ghosts leaving the body swim from a point at Saa to Ulawa, the Three Sisters, San Cristoval near Hada, and finally Marapa, two islands off Marau in Guadalcanal.

All ghosts are said to swim from Saa through several named places before arriving at Marapa.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 11106-11183 confidence: high

Ghosts in Marapa live something like worldly life, with children set apart, men and women together, houses, gardens, and canoes; living visitors see nothing, though water sounds and signs suggest unseen bathers.

Marapa contains ghostly houses, gardens, canoes, men, women, and children, but all is described as unsubstantial.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 11106-11183 confidence: medium

Marapa has two rulers, Kari'eu and Kikiriba'u, never-human and never-passing-away; they go in canoes, one collecting ghosts and the other heads, and floating tree trunks during sickness are called their canoes.

Kari'eu and Kikiriba'u rule Marapa and go about in canoes, one collecting ghosts and the other heads.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 11185-11278 confidence: high

The departed souls, called duka, assemble at Natepapa and go to the volcano Tamami/Tinakula, where they are burnt and renewed; they also haunt the bush and are seen as fire or with fire under their armpits like fire-flies.

Santa Cruz duka assemble at Natepapa and then go on to the volcano Tamami/Tinakula, where they remain.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 11387-11469 confidence: medium

An orator addresses the ghost, tells him what to say in Panoi when asked if he was a great man, and may state that a bad man may not be able to enter Panoi.

The orator tells the ghost what to answer in Panoi when asked whether he was a great man, and questions whether a bad man can enter Panoi.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 11471-11568 confidence: high

Pigs or parts killed by the deceased are placed at the grave; the dead man goes down to Bono or Panoi, where ghosts see what he brings, though Gaua people deny pigs have ghosts.

Grave offerings, including pigs or food, are linked to the dead person's arrival in Bono or Panoi and to named recipients among the dead.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 11471-11568 confidence: high

At Ureparapara, food is hung on white peeled palako sticks around the laid-out corpse, and the orator gives the deceased messages, news, and instructions about who in Panoi the food is for.

The orator gives the deceased messages and news to carry to the dead in Panoi.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 11471-11568 confidence: medium

At Motlav, the ghost of a person with ulcers or sores is chased away: word is sent westward because the ghost follows the sun, then after burial people use shell-trumpets and coconut-frond stalks to chase it village to village until the sea, where it is believed to leave the island and not spread the disease.

At Motlav, the ghost of a person with ulcers or sores is warned about, chased westward following the sun, and driven to the sea so it will not strike another person with disease.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 11570-11674 confidence: high

The ghost leaves its former dwelling-place and goes to Panoi through many sura entrances, including rock Aliali, volcanic vents on Garat, and the great mountain of Vanua Lava.

The ghost leaves its former dwelling-place, travels to Panoi, and uses entrances called sura located at rocks, volcanic vents, and mountains.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 11570-11674 confidence: medium

Ghosts congregate on points of land and at sura mouths, where they are heard at night; some descended ghosts are thought to return, receive the freshly dead, show them haunts, and conduct them to the underworld.

Some ghosts already descended are thought to return to entrances, receive freshly dead ghosts, show them haunts, and conduct them to the underworld.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 11570-11674 confidence: medium

Some sura are associated with classes of ghosts, including simple harmless people and youths who die young; the youths' place is described as pleasant, with flowers and scented plants, and the account says this was mostly a fancy of women.

Certain sura are described as assigned to particular classes of ghosts, including harmless people and youths who die young.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 11677-11757 confidence: high

The passage says Panoi is not a single receptacle the same for all and that different classes of ghosts correspond to different conditions or places.

The passage presents a ghost descending the sura toward Panoi, with distinctions among destinations and classes of ghosts.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 11760-11840 confidence: high

Panoi is described as beautiful and festival-like; a newly descending ghost waits outside until stronger, is honoured by a dance, and is asked whether he has come to stay, returning if only fainted.

The passage gives a structured description of Panoi, including its village-like setting, activities, social absences, kinds of inhabitants, and relation to earth.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 11760-11840 confidence: high

A woman who wanted to see her recently dead brother used water steeped with a dead rat, pulled up a bird's-nest fern, descended through the hole, found Panoi and her brother, was warned not to eat there, and returned.

Several figures descend to Panoi, bodily or in soul, to see recently dead relatives or others among the dead.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 11760-11840 confidence: high

Molborbor of Valuwa descended bodily and saw his wife; a Motlav man descended in sleep with his soul while his body stayed in trance, claimed paid visits to the recently dead, never brought any back, and washed with putrid animal-steeped water before descent.

A Motlav man is said to descend in sleep, his soul going down while his body remains in trance; Vanvanvegirgir also descends in his soul.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 11842-11920 confidence: high

The soul goes through its gardens and paths, then to vat dodoma, the stone of thought; if it remembers child, wife, or possessions, it runs back and comes to life again.

The Maewo soul follows a route through familiar paths, hills, the stone of thought, ravine leaping-place, mountain range, and land's end.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 11922-12024 confidence: high

A ghost that falls while leaping is smashed but runs on to sacred Tawu, where the mouth of a hollow leads to Banoi.

The passage gives a sequence in which the ghost moves through a hazardous approach to Tawu, reaches the mouth of the hollow, and descends toward Banoi, with later reference to ghosts gathering at the lower-world entrance.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 12026-12123 confidence: medium

At death-meals, people eat, remember, and weep; they believe ghosts and the recently dead return, take the tamani of food offerings rather than the physical objects, and go down rejoicing to Banoi until the hundredth day.

The soul remains near at first and goes after one hundred days; ghosts are also described as going down to Banoi with food essence.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 12125-12215 confidence: high

The dead man's soul travels along the mountain path to Manaro and the crater lake; the dead dwell in Lolomboetogitogi, reached by a volcanic vent; Nggalevu, a vui and master of the place, receives newcomers, and there is a pig by which they must pass.

The dead person's soul follows a mountain path to Manaro, reaches the crater lake, and descends by a volcanic vent to the named abode Lolomboetogitogi.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 12125-12215 confidence: high

The dead man's soul travels along the mountain path to Manaro and the crater lake; the dead dwell in Lolomboetogitogi, reached by a volcanic vent; Nggalevu, a vui and master of the place, receives newcomers, and there is a pig by which they must pass.

Nggalevu is described as a spirit, not a ghost, who is master of Lolomboetogitogi and receives the new arrivals.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 12217-12297 confidence: high

The atmat is the soul or dead-man; at death it leaves the body, lingers near it for five days, and goes to Banoi; in fainting, recovery may be explained as not being allowed to enter.

The passage gives a sequenced route after death: the atmat leaves the body, travels to Banoi, goes along the coast to Vatanggele, reaches an assembly point, and descends into Banoi.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 12217-12297 confidence: high

Before descending into Banoi, ghosts assemble at a point opposite Ambrym where a stream cannot be passed, a tree is used for a leap, and a shark below bites off the noses of those who have not killed pigs according to local custom.

At the assembly point before descent into Banoi, ghosts face a stream they cannot pass, a tree from which they leap, and a shark that mutilates those who have not met pig-killing custom.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 12217-12297 confidence: medium

Banoi is described as a town with houses, trees, sweet-smelling plants, and coloured shrubs but no gardens or work; a new arrival is weak, rests, and is greeted by a danee or through an elaborate performance for a spouse, friend, or relative of one already there.

New arrivals are greeted in Banoi, but a murderer identified by a victim ghost is not received and must stay apart with other murderers.
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The Melanesians: Studies in Their Anthropology and Folk-Lore MAGIC. / XII. J / CHAPTER XIIT. / POSSESSION. INTERCOURSE WITH GHOSTS.; lines 9659-9738 confidence: medium

A man at Lo leads the rite, says he will descend into Panoi, the abode of the dead, has assistants, and the party are called ghosts while engaged in the affair.

The Torres Islands leader says he will descend into Panoi, identified as the abode of the dead, during a rite after a death.
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The Melanesians: Studies in Their Anthropology and Folk-Lore MISCELLANEOUS. / CHAPTER XIX. / STORIES. / I. ANIMAL STORIES.; lines 15325-15442 confidence: medium

Samuku lives with his wife; after he demands food and she scolds him, she tells him to go see his dead parents in Tuhilagi, and he decides to go.

Samuku travels alive to Tuhilagi, meets ghosts, and is told he is not dead yet.
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The Melanesians: Studies in Their Anthropology and Folk-Lore POSSESSION. INTEBCOUBSE WITH GHOSTS. / CHAPTER XIV. / CHAPTER XV. / DEATH. BUBIAL. AETEE DEATH.; lines 367-384 confidence: medium

“Hades; ship and bridge of the dead.”

The contents list Hades, a ship and bridge of the dead, a journey of the dead, and descents to Panoi.
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native american northwest coast

Chinook Texts Chinook Texts / BOAS J / BOAS J; lines 2298-2397 confidence: high

Seers arranged according to guardian-spirit strength pursue a sick chief's soul; they sing against dangers, reach the soul at the morning star, take it, return, give it to the sick person, and he recovers.

Seers and their spirits pursue a sick person's soul, overcome dangers with songs, take the soul, return it, and the sick person recovers or revives.
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Chinook Texts Chinook Texts / BOAS J / BOAS J; lines 2298-2397 confidence: high

When the sick person's soul takes the left trail, the seers say he will die; when it takes the right trail, they say they will cure him.

The soul's path left or right, drinking water, receiving ghost food, or entering the ghosts' house determines whether the sick person can be cured or must die.
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Chinook Texts Chinook Texts / BOAS J / BOAS J; lines 2298-2397 confidence: medium

Ghosts carry away a soul and the person faints and trembles; paid seers drive away the ghosts, the carried soul sees known and unknown ghosts, and the seers' spirits turn the soul around so the sick one recovers.

Ghosts carry away souls, horses, persons, or canoes; recovery depends on seers taking them back before death or breakage follows.
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Chinook Texts Chinook Texts / BOAS J / BOAS J; lines 2399-2484 confidence: high

A seer gives a cedar-bark manikin to a person without a guardian spirit; the manikin carries the person to the ghosts, where the person sees everything in the ghost country.

The manikin carries a person to the ghosts, and multiple items describe souls traveling to or being found in the country of the ghosts, the beach, or the ocean.
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Chinook Texts Chinook Texts / BOAS J / BOAS J; lines 2399-2484 confidence: medium

When a chief's soul leaves his body it goes to the beach, and only strong shamans know how it goes there.

A chief's soul goes to the beach, high water marks death, low water marks recovery, and a soul carried by canoe into the ocean prevents recovery.
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Chinook Texts Chinook Texts / BOAS J; lines 2000-2078 confidence: medium

Blue-Jay cuts off his hair, cries for his wife, reaches supernatural beings, and is directed onward to a town able to cure those dead one day.

Blue-Jay travels through a sequence of supernatural towns, each associated with a different interval since death and a different stage in the curing process.
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Chinook Texts Chinook Texts / BOAS J; lines 2000-2078 confidence: medium

Ghosts go out at night to buy a wife, buy Io'i, her family keeps the dentalia, they are married at night, and Io'i disappears by morning.

Blue-Jay and Io'i are a sibling pair; after Io'i's disappearance following ghost marriage, Blue-Jay searches and asks where people go when they die.
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Ethnology of the Kwakiutl, Part 1 III. PRESERVATION OF FOOD / IV. RECIPES / HUNTING TABOOS / B0AS3 BELIEFS AND CUSTOMS 661; lines 15981-16086 confidence: high

The dying man tells his sweetheart he will return and take her if his future place is good; his necklace beads will identify him.

A dead man returns for his living sweetheart, guides her across a river, and brings her to the house of the ghosts.
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Ethnology of the Kwakiutl, Part 1 III. PRESERVATION OF FOOD / IV. RECIPES / HUNTING TABOOS / B0AS3 BELIEFS AND CUSTOMS 661; lines 16088-16182 confidence: high

Yayaxuyega says the souls of twins go back to Maesila's village at the outer edge of the world; sea-hunter souls come from Ealexusiwalis, called killer-whale, and when a tired soul goes home its owner dies because the soul no longer holds the body together.

The passage assigns different soul homes to twins, Salmon, sea-hunters, and common people, including Maesila's outer-edge village, Ealexusiwalis/killer-whale, and a nearby village.
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Ethnology of the Kwakiutl, Part 1 III. PRESERVATION OF FOOD / IV. RECIPES / HUNTING TABOOS / B0AS3 BELIEFS AND CUSTOMS 661; lines 16372-16472 confidence: medium

Qasnomalas lists the soul's destinations as the sea-hunters' place at sea, the hunters' place in the woods, the salmon country, and the owl mask; notes identify these with killer whales, wolves, twins, and common people becoming owls.

Qasnomalas lists multiple places to which souls go, with notes connecting them to sea-hunters, land-hunters, twins, and common people.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 7581-7677 confidence: high

A man goes into Lalep !alas's hut, takes his soul aboard a canoe, and Lalep !alas hears people say he is dead while women wail.

Lalep !alas's soul is taken from his hut by canoe to many houses and a great house explicitly identified as the gathering-place of the souls of the dead.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2; lines 279-373 confidence: low

G'ig'Ugam: the two house dishes are seal and killerwhale. Omaxtlalai.e imitated the seal he killed and imitated a killerwhale because he thought he would go to the killerwhales after death.

Omaxtlalai.e makes a seal dish in imitation of the seal he killed and a killerwhale dish because he thought he would go to the killerwhales after death.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / KWKXAOII.A / F.UULY HISTORIKS / SOXGS; lines 12362-12584 confidence: medium

A dead speaker's love-song is heard on Shell Island; he addresses a hard-hearted beloved, says he is tired of waiting, and says he will go down to the lower world.

The love-song of the dead includes the statement that the speaker will go down to the lower world.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / KWKXAOII.A / F.UULY HISTORIKS / SOXGS; lines 13199-13311 confidence: medium

After a salmon-fisher dies, his wife has men of his numaym load dried salmon on his canoe and burn it outside the grave with oil, fishhooks, clothing, and canoe as 'travelling-provisions'.

The deceased salmon-fisher's dried salmon, oil, fishhooks, clothing, and canoe are burned outside the grave explicitly as travelling provisions.
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Haida Texts and Myths: Skidegate Dialect INTRODUCTION / ALPHABET / TEXTS WITH FREE AND INTERLINEAR TRANSLATION / MOLDY-FOREHEAD; lines 816-931 confidence: medium

Opening interlinear section: a person died, did not know his soul, and was made to sit up while others sat over his head and dressed him.

A dead person is ritually handled, sung for, placed in a tidal inlet after four nights, vanishes at a deep place, and is later associated with drum sounds from that place.
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Haida Texts and Myths: Skidegate Dialect WARS BETWEEN THE PEOPLES OF SKIDEGATE AND KLOO / WAR BETWEEN THE PEOPLE OF KLOO AND THE TSIMSHIAN / WAR BETWEEN THE PEOPLE OF KLOO AND THE BELLABELLA / NOTES; lines 19968-20138 confidence: medium

Tā′xet’s house was a sky mansion for those killed in battle or murdered; the note discusses the name’s relation to Tlingit Ta hît, “Sleep house,” and says Tā′xet’s trail may be seen between two rocks near Skidegate.

The note states that all who were killed in battle or murdered went to Tā′xet’s sky mansion, and also mentions Tā′xet’s trail.
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Haida Texts and Myths: Skidegate Dialect WARS BETWEEN THE PEOPLES OF SKIDEGATE AND KLOO / WAR BETWEEN THE PEOPLE OF KLOO AND THE TSIMSHIAN / WAR BETWEEN THE PEOPLE OF KLOO AND THE BELLABELLA / NOTES; lines 22248-22425 confidence: medium

Most persons who died by violence were supposed to go to Tā′xet’s house, which was suspended from the sky.

The notes state that most persons who died by violence were supposed to go to Tā′xet’s house, suspended from the sky.
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Haida Texts and Myths: Skidegate Dialect WARS BETWEEN THE PEOPLES OF SKIDEGATE AND KLOO / WAR BETWEEN THE PEOPLE OF KLOO AND THE TSIMSHIAN / WAR BETWEEN THE PEOPLE OF KLOO AND THE BELLABELLA / NOTES; lines 22788-22937 confidence: medium

A practice was said to be done “to enable the soul to go to Tāxet’s house.”

A practice is explained as enabling the soul to go to Tāxet’s house.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 3)! / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 33 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 35 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 37; lines 2816-2920 confidence: high

The lower world is the ghost country Asiuta'nEm; one description gives a house-hole entrance, riverbanks, hill and stones, inverted season and day, ghosts walking on heads, different language, new names, and a fenced village.

The ghost country has named location below, household entrance, riverbanks, hill, village, dancing-house, social arrangement, and route markers.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 3)! / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 33 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 35 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 37; lines 2816-2920 confidence: high

The ghost dancing-house lies below the burial-place, has four fires and ordered seating; new ghosts enter by smoke-hole rope ladder where two men stand; entry bars return to earth, but some souls ascend to lower heaven and are reborn, while others die a second death and sink lower.

Entering the ghost dancing-house prevents return to earth, and souls who remain in ghost country die a second death and sink to a lower world from which there is no return.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 3)! / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 33 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 35 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 37; lines 2816-2920 confidence: medium

The lower world is the ghost country Asiuta'nEm; one description gives a house-hole entrance, riverbanks, hill and stones, inverted season and day, ghosts walking on heads, different language, new names, and a fenced village.

The passage gives reports of visiting ghost country during trance and by canoe, including the choice between trails of the living and the dead.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 35 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 37 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS, 39 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 41; lines 3026-3137 confidence: high

In the country of the dead, the shaman sees deceased relatives sitting in a house; they weep and warn him not to come so soon, and a chief's speaker calls the people four times to the ghosts' dancing-house.

The shaman visits the country of the dead, encounters ghosts, is summoned toward the ghosts' dancing-house, and is stopped at a plank entrance because entering would prevent return.
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The Mythology of the Bella Coola Indians INDEX TO VOLUME IT, / INDEX TO VOLUME II. / INDEX TO VOLUME II, / INDEX TO VOLUME II.; lines 27064-27319 confidence: medium

Index entries mention beliefs regarding souls of suicides, a trail of the dead in Bella Coola and Thompson legend, and a trail of the Sun in Bella Coola legend.

The index explicitly lists a trail of the dead in both Bella Coola and Thompson legend, alongside an entry on beliefs about souls of suicides.
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The Mythology of the Bella Coola Indians OF NORTHERN BRITISH COLUMBIA. 23 / PLATES VII-XII. / CONE NESE / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 2; lines 2292-2388 confidence: high

The Bella Coola believe in five worlds stacked vertically: earth in the middle, two heavens above, and two underworlds below. A supreme woman resides in the upper heaven; the lower heaven’s center or zenith contains the house of the gods with the Sun and other deities. Earth is an island in the ocean. Ghosts inhabit the underworld, may return to heaven and earth, but after a second death sink to the lowest world with no return.

Ghosts inhabit the underworld, may return to heaven and be sent down to earth, but after a second death sink to the lowest world without return.
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The Mythology of the Bella Coola Indians SMITH, ARCHAOLOGY OF THE THOMPSON RIVER REGION, 437 / SMITH, ARCHZOLOGY OF THE THOMPSON RIVER REGION, 439 / SMITH, ARCHAOLOGY OF THE THOMPSON RIVER REGION, 441 / A42 SMITH, ARCHAOLOGY OF THE THOMPSON RIVER REGION.; lines 26029-26327 confidence: medium

Entries include the trail of the dead, beliefs regarding death, death customs, death omens, and death-related taboos.

The index lists a “trail of” the dead and nearby entries on death beliefs and customs.
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The Mythology of the Bella Coola Indians SMITH, ARCHAOLOGY OF THE THOMPSON RIVER REGION, 441 / A42 SMITH, ARCHAOLOGY OF THE THOMPSON RIVER REGION. / INDEX TO VOLUME II. / INDEX TO VOLUME 1B,; lines 26386-26581 confidence: medium

The ghosts entry lists beliefs about ghosts, a sketch of the land of ghosts, and a visit to the country of ghosts in a Bella Coola legend.

The ghosts entry mentions a land of ghosts and a visit to the country of ghosts in a Bella Coola legend.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 333 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 335 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 339 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 341; lines 19937-20029 confidence: high

The country of souls is underneath us toward sunset. Reports of shamanic visits describe a trail through dim twilight with tracks of recently departed people and their dogs, meeting a short cut used by shamans to intercept departed souls.

The passage gives a directional and sequential route to the country of souls, including twilight, tracks, a shortcut, a red trail, a stream, a bridge, a pile of clothes, and changing light.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 333 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 335 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 339 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 341; lines 19937-20029 confidence: high

The soul trail becomes straighter and smoother, is painted red with ochre, descends to a wide shallow clear stream, and crosses it on a long slender log bearing tracks of souls.

The trail to the country of souls crosses a clear stream by a long slender log on which tracks of souls can be seen.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 333 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 335 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 339 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 341; lines 20031-20041 confidence: high

Three guardians are stationed along the trail of souls: one before the river, one between the river and the land of ghosts, and one at a lodge at the end of the ghost trail.

The passage lays out a route for souls with a trail, river, staged guardians, the land of ghosts, and a final lodge.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 335 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 339 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 341 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 343; lines 20044-20161 confidence: high

A long rounded lodge is described with east and west doors, a trail to the east door, entry to the land of ghosts through the west door, a double row of fires, people in the lodge, deceased friends assembling, an old man near the eastern doorway, and the arriving soul hearing voices, laughter, singing, and drums while being welcomed by name.

The passage gives directional thresholds, a trail, lodge doors, interior sounds, and entry into a described land of ghosts or souls.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 335 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 339 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 341 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 343; lines 20044-20161 confidence: high

A long rounded lodge is described with east and west doors, a trail to the east door, entry to the land of ghosts through the west door, a double row of fires, people in the lodge, deceased friends assembling, an old man near the eastern doorway, and the arriving soul hearing voices, laughter, singing, and drums while being welcomed by name.

Deceased friends assemble for the arriving soul, call his name, and inhabitants carry him around with noise and celebration.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 335 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 339 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 341 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 343; lines 20044-20161 confidence: high

Another tale describes reaching the country of souls by canoe across a lake for several days in dim atmosphere until light increases and the shore appears; the associated figure is described as including a canoe route for souls, the land of ghosts and dancing souls, a surrounding lake, and the earth with rivers and villages.

Another tale makes the way to the country of souls a several-day canoe crossing over a lake through dim atmosphere.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 349 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 351 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 353 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 355; lines 20790-20886 confidence: medium

Every living person has a soul; animals, trees, herbs, rocks, fire, and water also have souls because they were people in the mythological age; souls appear in the lower world as they did at death.

Souls appear in the lower world as at death, continue their occupations, experience no sickness or want, and have deer and berries available.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 349 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 351 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 353 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 355; lines 20790-20886 confidence: medium

Souls continue life and occupations in the lower world without sickness or want; deer and berries are ready; children generally do not grow and women do not bear children; the setting sun draws the soul, so people avoid sleeping with heads toward sunset.

The setting sun is believed to draw the soul along, producing a taboo against sleeping with the head toward sunset.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 349 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 351 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 353 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 355; lines 20888-20900 confidence: medium

The souls of people who commit suicide do not go to the land of souls; shamans say they never saw such people there.

The passage distinguishes the land of souls as a postmortem destination and states that souls of people who commit suicide do not go there, with shamans reporting they have not seen them there.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 351 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 353 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 355 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 359; lines 20903-20995 confidence: high

Shamans cannot find tracks or locate the destination of souls of suicides; variants say such souls are lost, die, cease to exist, or wander on earth.

The passage distinguishes suicides without tracks, drowned souls on water routes, ordinary souls going to the land of souls, and Christian souls following a new trail through graveyards, sky, and western descent.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 351 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 353 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 355 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 359; lines 20903-20995 confidence: high

Drowned people do not go to the abode of souls; their souls may cease, remain in water, travel by rivers and lakes to a country beyond waters, or follow a circuitous trail over waters, beyond shamanic tracking.

Drowned souls are described through water-related destinations and routes, including remaining in water, traveling on rivers and lakes, reaching a country beyond waters, or following a trail over waters.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 351 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 353 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 355 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 359; lines 20903-20995 confidence: medium

Non-Christian Indians are said to follow the old trail to spirit-land, while Christian Indians follow a new trail; Christian souls wander among graveyards, then ascend southward or northward to the sky and confess sins to the Chief.

Christian souls ascend by a trail to the sky, see the Chief, confess sins, and then continue toward another destination with variants about final fate.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 355 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 359 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 361 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 363; lines 21110-21206 confidence: high

If a very sick person’s soul has left, the shaman wears a conical mat mask and searches for it, acting as if traveling, jumping rivers and obstacles, talking, and struggling to obtain the soul.

The shaman follows trails, graveyards, and a route to the land of souls, captures the patient’s soul, escapes pursuing souls, and returns it to the patient.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 355 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 359 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 361 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 363; lines 21209-21292 confidence: medium

Prophets appear with messages from the spirit-world; trance-revived persons report the land of ghosts, may claim the ghost-land chief sent them back, and are accompanied by dances, prayers, or supplications.

Prophets or trance-revived persons claim to have visited the spirit-world or land of ghosts and returned with a message, sometimes from the chief of that land.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 355 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 359 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 361 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 363; lines 21294-21327 confidence: medium

A Nicola woman “professed to have been in the land of the souls” and traveled giving “a description of the wonders” there.

The Nicola woman professes to have been in the land of souls and gives descriptions of wonders there.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 363 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 367 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 369 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 371; lines 21568-21647 confidence: high

Dreaming is explained as the soul leaving the body and walking around the earth; nightmare means the soul is nearing the beginning of the trail to the world of souls.

Dreaming is described as the soul leaving the body and walking around the earth, and nightmare as the soul nearing the beginning of the trail to the world of souls.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 363 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 367 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 369 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 371; lines 21650-21675 confidence: medium

Dreams of westward disappearance, downstream canoe travel, eating food from dead people, loose hair with westward or southward disappearance, and a sick person’s soul turning back are interpreted as signs of death or recovery.

The passage organizes death and recovery signs through dreamed movement: westward or southward disappearance, downstream or midstream disappearance, contact with the dead, descent into a stream, return, coming ashore, and ascent.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 12492-12582 confidence: high

After the wife’s burial, the young man puts on leggings and fine clothes, walks all day and all night, passes through thick woods, reaches a large valley with a dried creek, and hears distant voices.

The widower travels the death road through woods to a lake with a flat rock, houses across the water, and a named return point.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 12492-12582 confidence: high

The young man reaches a wide flat stone at the edge of a lake; the text says he has been walking in the death road, and he sees houses, people, and a little canoe with one man on the lake.

The spirit-land lake is crossed in the only canoe there, called Ghost’s-canoe, which carries the widower both to and from the opposite shore.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 22206-22342 confidence: medium

The speech says the cane can be thrown behind the addressee so pursuers will not catch him; the grandfathers’ post/emblem will save him; long-dead uncles come ashore; a grandfathers’ canoe is invoked; dead uncles are said to be dancing; eagle feathers will come down and save like medicine.

The speech and host’s answer describe long-dead uncles or fathers coming ashore, and the host says he will go to them and stay with them forever; the grandfathers’ canoe is also invoked as a place of salvation.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 23680-23789 confidence: high

The song says a Raven is going up to the spirit world or ghost country; her Wolf phratry comes out to see her, and she has seen it for death.

The passage twice describes upward movement to a death-related place: a Raven going up to ghost country and a nephew led up to a place for people who have been killed.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 23680-23789 confidence: medium

A later part of the body-burning song says the speaker’s nephew has been led up to a place where people go who have been killed.

The body-burning song says the nephew’s uncles have already made a house for him at the place where killed people go.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 23791-23924 confidence: medium

“A special sky realm for those who have died by violence.”

The footnote explicitly assigns those who die by violence to a special sky realm.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 23791-23924 confidence: medium

A song over a dead man says: “If I knew the way they go, I would go right to him.”

A speaker says that if he knew the way the dead go, he would go to his younger brother.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 23791-23924 confidence: medium

Song 74 was composed after friends went down the rapids at G̣onaxṓ and drowned; the speaker looks expectantly toward the town and bay, compares his brothers to people the Duck tribe saved, and says they went down under the earth.

The drowned brothers are said to have gone right down under the earth.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 23979-24142 confidence: medium

Song about a dead uncle says there is no place where people do not die; the speaker does not know where the uncle is and says spirits probably threw him into the spirits’ cave around this world.

The dead uncle’s whereabouts are uncertain, but the song says spirits probably threw him down into a spirits’ cave around this world.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 23979-24142 confidence: medium

Mourning song about a drowned brother: the speaker wishes to be like a woman helped by Tᴀxgwᴀˊs, would rebuild her uncle’s house, and says her brother perhaps went into the sun’s trail so she cannot see him again.

One mourning song says the drowned brother perhaps went into the sun’s trail; another dreamed song says the speaker will go into the sun-world’s houses.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3797-3886 confidence: medium

The shaman's spirits take a selected man to the sky to find the missing men; the man tells the youth to report that they are in the heaven of those killed, and the youth calls for war against those he blames for his uncle's death and the disappearances.

The shaman's spirits take a selected man up to the sky, described as the heaven of those killed, to learn the fate of missing men.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 4271-4377 confidence: high

The woman disbelieves Raven and her husband when they say there is no death; while asleep she sees a wide trail with many people and fierce animals around it, which good people must pass to live again.

The sleeping woman sees a trail needed for return to life, fierce animals, a river at the end of the trail, and a canoe crossing to the other side.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 6928-7021 confidence: medium

The first dancer marries; his canoe upsets, his wife drowns, and land otters capture and name him Tūtsǃīdîgūˊʟ, giving him strength like a shaman; drowned canoe victims are said to be held by him.

After the canoe accident, the first dancer is captured by land otters; later, missing boys' spirits are said to take a road to land-otter dens, and drownings are attributed to Tūtsǃīdîgūˊʟ.
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Tlingit Myths and Texts FOOTNOTES: / WORDS OF SONGS TAKEN IN CONNECTION WITH GRAPHOPHONE RECORDS / FOOTNOTES: / FOOTNOTES:; lines 22936-23101 confidence: high

Nawēya, a very old Box-house man, composed a song before death for feast use; it addresses Kāgwᴀntān’s children, thanks Wuckitā’n’s children for pity, and says the speaker is going up to the ghost world.

A song composed just before Nawēya’s death states that the speaker is going up to the ghost world.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 13502-13609 confidence: high

In the evening, the prince sings shaman's songs, says the man's soul is in the village of the Ghosts and his supernatural helper says he shall take it back, then requests a new cedar-bark mat and communal beating and singing until he returns.

The shaman prince travels at night from the graveyard across a river and narrow bridge to the village of the Ghosts, enters the chief Ghost's house, and retrieves a dead man's soul.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 13502-13609 confidence: medium

The prince does this for a long time, and no one dies in the villages because the great shaman is among the people; Ghost-town people hate him because no souls come to Ghost town.

The Ghost-town people, angered because no souls come to them, plan to kill the prince by cutting off the ends of the bridge when he next comes for a soul.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 13611-13719 confidence: high

He goes to the river before the Ghosts' town, reaches the bridge, is carried across by supernatural power, and goes to the house of the Ghost chief, where souls of the dead first go.

The passage maps a route to the Ghosts' town by river, bridge, and the Ghost chief's house where souls first go.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 13721-13823 confidence: medium

People report failed arrows; the shaman prince's supernatural power instructs him to run four times and kick the ground; the earth swallows the chief of the Ghosts, who is dropped into the burning river before the Ghost town, and the prince returns safely.

The passage locates a burning river in front of the Ghost town, and the chief of the Ghosts is dropped into it after being swallowed by the earth.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 13825-13935 confidence: medium

The queer-looking owl threatens relatives and killer shamans, says the Ghosts made him chief, and promises his loyal companions his powers and help.

The shaman prince becomes head chief in Ghost town and punishes the souls of the shamans who killed him in a burning river.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 13825-13935 confidence: high

The four companions become shamans, visit and speak with the Ghost chief, receive help recovering souls, and are told that after four days shamans cannot put a soul back into a body.

The four shamans visit Ghost town to recover souls, but the Ghost chief rules that a soul cannot be put back into a body after four days.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 14240-14342 confidence: medium

A new shaman says the young people’s souls live in the house of the chief of the Ghosts; all Ghosts will assemble there that night, and if the souls are not recovered then, the young people will be dead for good.

The new shaman identifies the youths’ souls as living in the house of the chief of the Ghosts, and the shamans travel to the burial-ground, enter that house, and retrieve the souls.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 7374-7477 confidence: medium

Before daylight, canoes arrive; men open the coffin, say the prince's father the chief sent them, and the prince rises and goes down laughing with joy.

The prince rises from a coffin and is taken by canoe to the Salmon people's village by men sent by his father the chief.
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arctic inuit

Across Arctic America: Narrative of the Fifth Thule Expedition CHAPTER III / A WIZARD AND HIS HOUSEHOLD / CHAPTER IV / FINGER-TIPS OF CIVILIZATION; lines 1909-2012 confidence: medium

Manilaq is described as a respected old former fighter and excellent storyteller living with descendants; after the party leaves, he commits suicide before his family, preferring the eternal hunting grounds to increasing feebleness.

The narrator describes Manilaq as preferring to move to the eternal hunting grounds rather than continue living in increasing weakness.
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Across Arctic America: Narrative of the Fifth Thule Expedition CHAPTER XXVI / CLIFF-DWELLERS OF THE ARCTIC / NOTICE / AVLAQANA,; lines 7222-7330 confidence: medium

Feasts for the dead prepare the way for them and keep them happy in the world beyond; ceremonies last a week with daily rites and costly gifts, sometimes requiring years of saving.

Feasts for the dead are said to prepare the way for them and keep them happy in the world beyond.
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Across Arctic America: Narrative of the Fifth Thule Expedition H2 ACROSS ARCTIC AMERICA / CHAPTER IX / FAITH OUT OF FEAR / MTTEQ CUTTING UP A NEWLY CAPTURED SEAL; lines 4529-4649 confidence: low

Aua had previously given accounts of native beliefs about life after death and wizard methods in spirit flights.

Aua is said to have given accounts of native belief about life after death and methods of wizards in spirit flights.
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Across Arctic America: Narrative of the Fifth Thule Expedition H2 ACROSS ARCTIC AMERICA / CHAPTER IX / FAITH OUT OF FEAR / MTTEQ CUTTING UP A NEWLY CAPTURED SEAL; lines 4949-5064 confidence: medium

The body is laid on the earth with loose stones at head, shoulders, and feet; in winter a small snow shelter may be made, and miniature implements are placed beside the corpse for use on the other side.

Miniature implements used by the dead are placed beside the corpse for use on the other side.
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Across Arctic America: Narrative of the Fifth Thule Expedition I4 A CROSS ARCTIC AMERICA / WOMAN'S DRESS, FRONT VIEW / CHAPTER III / A WIZARD AND HIS HOUSEHOLD; lines 1328-1451 confidence: high

The afterlife has two parts: some souls go up to heaven as Uvdlormiut, People of Day, toward dawn; others go under the sea to a narrow land with water on both sides as Qimiujarmiut, People of the Narrow Land; both are happy and have food.

The passage maps dead souls to two distinct regions: heaven toward dawn as the People of Day and an undersea Narrow Land with water on both sides.
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Across Arctic America: Narrative of the Fifth Thule Expedition I4 A CROSS ARCTIC AMERICA / WOMAN'S DRESS, FRONT VIEW / CHAPTER III / A WIZARD AND HIS HOUSEHOLD; lines 1453-1606 confidence: high

While the wizard is away, guests sing with eyes closed; in the Land of Day souls pass through doorless houses, greet the newcomer as a dead soul, and turn away when he says he is still flesh and blood.

The wizard visits the Land of Day while alive, is recognized as flesh and blood, returns to earth, and reports what he has seen.
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Across Arctic America: Narrative of the Fifth Thule Expedition I4 A CROSS ARCTIC AMERICA / WOMAN'S DRESS, FRONT VIEW / CHAPTER III / A WIZARD AND HIS HOUSEHOLD; lines 1453-1606 confidence: high

Souls of people who died of sickness are sent to the Narrow Land; they must first go down under the sea to Takanalukarnaluk and do penance before going to the Land of Day or remaining happily in the Narrow Land.

The passage distinguishes the Land of Day from the Narrow Land and says souls of sickness deaths must descend under the sea to do penance before reaching a happy state.
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Across Arctic America: Narrative of the Fifth Thule Expedition IGJUGARJUK, CHIEF OF THE WILLOW FOLK AND A NOTABLE WIZARD / CHAPTER VI / NOMAD'S LIFE IN THE BARREN GROUNDS / TATILGAQ, WHO DESCRIBED THE NATIVE METHODS OF HUNTING; lines 3028-3154 confidence: medium

The narrator reports that religious beliefs were hard to state coherently; views beyond tangible reality were contradictory, and much remained beyond knowledge; Kivkarjuk's story is introduced as showing the general view of life after death.

The passage introduces Kivkarjuk's story as illustrating the general view of life after death and locates dead human and animal souls in heaven under Tapasum Inua.
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Ethnology of the Ungava District, Hudson Bay Territory DREN. / TURN! / TURNER.) CHILDREN. 191 / BURIAL CUSTOMS,; lines 2267-2317 confidence: high

The people are said to believe in a future state: death separates soul from material body; souls go up to the sky, keluk, as Kelugmyut, or down into the earth, Nuna, as Nunamyut; these classes can communicate.

The soul separates from the body and is routed either up to the sky or down into the earth, with named spirit classes for each destination.
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Ethnology of the Ungava District, Hudson Bay Territory DREN. / TURN! / TURNER.) CHILDREN. 191 / BURIAL CUSTOMS,; lines 2267-2317 confidence: medium

The destination of the soul depends on conduct on earth and especially manner of death; those dying by violence or starvation and women dying in childbirth are said to go to the region above. The passage breaks off mid-description.

The passage states that destination depends on conduct on earth and especially on the manner of death, with violent death, starvation, and childbirth death routed to the region above.
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Ethnology of the Ungava District, Hudson Bay Territory ELEVENTH ANNUAL REPORT PL. XLII / WOMAN, FULL DRESS, NENENOT / TURNER.) FOLKLORE. 331 / TURNER.) FOLKLORE, 333; lines 11337-11430 confidence: medium

The boy follows the track to a frozen lake; the spirit says that 'it could not dwell among living people' and is returning to its abode, then advises the boy to return.

The old man is identified as a spirit, crosses a frozen lake, says he cannot dwell among living people, and says he is returning to his abode.
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Ethnology of the Ungava District, Hudson Bay Territory PAG THE ILUDSON BAY ESKIMO, / HUDSON BAY ESKIMO, / STORY-TELLING AND FOLK LORE, / THE HUDSON BAY ESKIMO.; lines 6402-6515 confidence: high

Auroras are torches of spirits seeking newly dead souls, leading them over an abyss at the world's edge by a narrow path to a land of brightness, abundance, and no disease or pain; only the dead and raven can go there.

Auroras are torches of spirits who seek newly dead souls and lead them over an abyss by a narrow path to a bright land of abundance.
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Ethnology of the Ungava District, Hudson Bay Territory TURN! / TURNER.) CHILDREN. 191 / BURIAL CUSTOMS, / TURNER; lines 2320-2396 confidence: high

People desire the lower region because it allows later communication with the living; those who go above do not have this privilege.

The passage identifies lower and upper postmortem regions and states that the lower region is desired because communication with the living remains possible.
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Ethnology of the Ungava District, Hudson Bay Territory TURN! / TURNER.) CHILDREN. 191 / BURIAL CUSTOMS, / TURNER; lines 2320-2396 confidence: high

After natural death, the spirit rests in the grave for four years before dwelling on earth; the grave may be visited, food offered, songs sung, and oil, flesh, and tobacco consumed by the living at the grave.

A spirit after natural death is said to undergo four years of rest or probation in the grave before dwelling on earth.
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The Eskimo about Bering Strait CALENDAR OF FESTIVALS / THE TKADING FESTIVAL / FEASTS TO THE DEAD / MORTUARY FEASTS IN GENERAL; lines 22345-22436 confidence: high

The grave stake is described as the notification that brings the shade from the land of the dead to the grave to wait for invitation songs calling it into the kashim.

The shade is brought from the land of the dead to the grave, called into the kashim, assembles beneath the floor, and is later sent back; lamps are said to light the shades on their way back to earth.
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The Eskimo about Bering Strait EFFECT OF CHRISTIAN CONTACT / WITCHCRAFT / SHADES OF THE DEAD / SHADES OF THE DEAD 423; lines 25765-25850 confidence: high

Among lower Yukon people, the newly dead cannot see or hear at first; after placement in the grave box the shade becomes clairvoyant, and other dead point out the road to the land of shades. A tale of a girl returning from the land of the dead is referenced.

The lower Yukon account gives a sequence in which the shade becomes conscious after burial, is shown the road by other dead people, travels from the grave along a branching route, and reaches a village of shades.
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The Eskimo about Bering Strait EFFECT OF CHRISTIAN CONTACT / WITCHCRAFT / SHADES OF THE DEAD / SHADES OF THE DEAD 423; lines 25765-25850 confidence: medium

Some informants said shades of shamans and people dying by accident, violence, or starvation go to a sky land of plenty with abundant light, food, and water.

The passage states that there are two places to which shades may depart: a sky land of plenty for certain deaths and an underground land for natural deaths and animal shades.
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The Eskimo about Bering Strait EFFECT OF CHRISTIAN CONTACT / WITCHCRAFT / SHADES OF THE DEAD / SHADES OF THE DEAD 423; lines 25852-25946 confidence: medium

A shade on the road to the village of the dead is offered water in a bucket; if it tries to drink without the dipper, other shades place the bucket over its head, and they otherwise annoy shades that disobey instructions.

The passage describes a shade on the road to the village of the dead, where drinking improperly or disobeying instructions brings punishment or annoyance from other shades.
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The Eskimo about Bering Strait EFFECT OF CHRISTIAN CONTACT / WITCHCRAFT / SHADES OF THE DEAD / SHADES OF THE DEAD 423; lines 25852-25946 confidence: medium

The first man made on earth returned to the sky land, where shades of shamans and people recompensed for violent death also go; Raven Father is believed to still live there.

The first man made on earth, shades of shamans, and people recompensed for violent death go to the sky land, where Raven Father is believed still to live.
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The Eskimo about Bering Strait MORTUARY FEASTS IN GENERAL / GREAT FEAST TO THE DEAD / THE ESKIMO ABOUT BERING STRAIT / III 1; lines 22693-22786 confidence: high

Lamps filled with seal oil are kept burning day and night so the road back and forth from the land of the dead is lighted; if a feast maker fails to keep a lamp lit, the intended shade cannot find its way to the feast.

The passage explicitly says the lamps light the road back and forth from the land of the dead so the honored shades can come to the feast.
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The Eskimo about Bering Strait MORTUARY FEASTS IN GENERAL / GREAT FEAST TO THE DEAD / THE ESKIMO ABOUT BERING STRAIT / III 1; lines 23146-23235 confidence: medium

After emptying a bag, a feast giver calls the namesake of a deceased relative forward, dresses the namesake in a complete new suit, gives the discarded clothing and bags to the namesake, and tells the shade to return to the grave where its bones lie.

The shades are verbally directed to return to graves, grave boxes, villages, the kashim area, or the river, sometimes by circling a place before entering.
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The Eskimo about Bering Strait SHADES OF THE DEAD / SHADES OF THE DEAD 423 / SUPERNATURAL POWERS / THE ESKIMO ABOUT BERING STRAIT; lines 26496-26585 confidence: low

A hunter is believed able to propitiate and partly control killed sea-animal shades by keeping them with bladders, making ceremonies and offerings, and dismissing them to the sea to reenter other animals and return.

The passage contrasts sea-animal shades returning to the sea with going to the land of the dead or wandering freely, and it refers to shades of upper and lower worlds receiving offerings.
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The Eskimo about Bering Strait THE CRKATION / XELSONI RAVEN CREATION MYTH 459 / HAVEN TAKES A WIFE / THK RAVEN, THE WHALE, AND THE MINK; lines 28349-28425 confidence: medium

Pi-tikh'-cho-lik' tells Ta-ku'-ka to fasten the kayak to the shore, arrange paddle, spears, and lines, dress and place his body in the kayak, and provide food for three evenings for his inna.

The dying man orders his body placed in a kayak with gear and asks for three evenings of food offerings for his inna; the food is gone each morning and the kayak disappears.
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The Eskimo about Bering Strait THE ESKIMO ABOUT BERING STRAIT / EDWARD WILLIAM NELSON / EKRATA / ILLUSTRATIONS'; lines 557-722 confidence: low

The list includes headings for the strong man, Owl-girl, Ak-chik-chu-guk, discontented Grass-plant, tire ball, Land of Darkness, Raven and Marmot, shaman in the moon, Man-worm, migration legend, and origin of the people of Diomede Islands and East Cape, Siberia.

The list includes the folklore heading “The Land of the Dead.”
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The Eskimo about Bering Strait THK RAVEN, THE WHALE, AND THE MINK / THE LONE WOMAN / THE SUN AND THE MOON / THE RED BEAR (TA-KU-KA); lines 29485-29567 confidence: high

The tale is identified as from Andrewsky on the lower Yukon, known all along the lower Yukon, related by an old shaman, believed to have occurred, and illustrative of the condition of the shade after death.

The dead woman wakes in her grave box, is met by her dead grandfather's shade, and is shown a changed postmortem village.
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The Eskimo about Bering Strait THK RAVEN, THE WHALE, AND THE MINK / THE LONE WOMAN / THE SUN AND THE MOON / THE RED BEAR (TA-KU-KA); lines 29569-29658 confidence: high

The girl and grandfather pass a village with a kashim; a man-shade lies with grass through his joints, punished for chewing grass stems while alive; the grandfather disappears and a path leads onward.

The passage describes an ordered route through the land of shades, including villages, a path, a river barrier, ancestral guides, and arrival among the dead.
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The Eskimo about Bering Strait THK RAVEN, THE WHALE, AND THE MINK / THE LONE WOMAN / THE SUN AND THE MOON / THE RED BEAR (TA-KU-KA); lines 29569-29658 confidence: high

The grandmother explains that the grandfather became the guide because the dying girl thought of him; a dying person's thought of dead relatives is heard in the land of shades, and the relative comes to show the road.

The grandmother states that when a dying person thinks of a dead relative, that relative hears the thought in the land of shades and comes to show the new shade the road.
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The Eskimo about Bering Strait THK RAVEN, THE WHALE, AND THE MINK / THE LONE WOMAN / THE SUN AND THE MOON / THE RED BEAR (TA-KU-KA); lines 29569-29658 confidence: medium

A swift river made from mourners' tears blocks the girl; after she weeps, floating straw and refuse stop before her, let her cross like a bridge, and then vanish.

A river made of tears blocks the road, and floating refuse temporarily forms a bridge for the girl before vanishing.
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The Eskimo about Bering Strait THK RAVEN, THE WHALE, AND THE MINK / THE LONE WOMAN / THE SUN AND THE MOON / THE RED BEAR (TA-KU-KA); lines 29660-29668 confidence: medium

The next morning her namesake, a woman in the same village, died; the namesake's shade went to the land of the dead in the girl's place, and the girl became strong again and lived many years.

The passage states that the namesake woman's shade goes to the land of the dead in the girl's place, after which the girl recovers.
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The Eskimo about Bering Strait WITCHCRAFT / SHADES OF THE DEAD / SHADES OF THE DEAD 423 / SUPERNATURAL POWERS; lines 26007-26109 confidence: high

Shamans claim to make journeys to the land of the dead, return, and tell people what they saw there; the passage says ideas on this subject arose from such reports.

The passage states that shamans claim journeys to the land of the dead and return to report what they saw, shaping local ideas about that region.
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The Eskimo about Bering Strait WITCHCRAFT / SHADES OF THE DEAD / SHADES OF THE DEAD 423 / SUPERNATURAL POWERS; lines 26274-26360 confidence: high

The passage says one of the greatest feats attributed to shamans is visiting the land of the dead and coming back, with such reports heard in every district.

The passage first states that visiting the land of the dead and returning is a great shamanic feat, then gives a story in which a dead shaman's shade travels to the land of shades and returns to make his body alive.
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The Eskimo about Bering Strait WITCHCRAFT / SHADES OF THE DEAD / SHADES OF THE DEAD 423 / SUPERNATURAL POWERS; lines 26274-26360 confidence: high

The shaman went to the Milky Way, followed it for a long distance, returned by it to his grave box, became alive when his shade entered the box, and returned to the village to tell his friends.

The shaman reaches the Milky Way, follows it for a long distance, and returns by it to his grave box.
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The Eskimo about Bering Strait WITCHCRAFT / SHADES OF THE DEAD / SHADES OF THE DEAD 423 / SUPERNATURAL POWERS; lines 26362-26448 confidence: high

The old shaman says he died, went to the land of shades, returned to earth, entered an unborn child, and was born again.

The old shaman reports dying, going to the land of shades, returning to earth, entering an unborn child, and being born again.
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The Eskimo of Baffin Land and Hudson Bay, Part I III. SOCIAL ORGANIZATION. / WEST COAST OF HUDSON BAY. / IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND.; lines 3232-3330 confidence: high

Sedna lives in a lower world in a house of stone and whale-ribs, has one eye, slides rather than walks, lives with her father, and has a dog guarding the entrance.

Sea-animal souls proceed from Sedna’s lower-world house, remain with killed bodies for three days, return to Sedna, and are sent forth again.
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The Eskimo of Baffin Land and Hudson Bay, Part I III. SOCIAL ORGANIZATION. / WEST COAST OF HUDSON BAY. / IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND.; lines 3422-3512 confidence: medium

Bear taboos are introduced; Angeakatille and Ochowjewtil guard bear souls, live in an enormous beautiful iceberg, and a bear soul remains near the death-place for three days.

The passage names guardians of bear souls, gives their dwelling, and states that a bear soul remains near the death-place for three days.
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The Eskimo of Baffin Land and Hudson Bay, Part I III. SOCIAL ORGANIZATION. / WEST COAST OF HUDSON BAY. / IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND.; lines 3602-3694 confidence: high

The passage states that humans have two souls; one remains with the body and may enter a named child, while the other goes to lands of souls. It describes three heavens and death-specific destinations, including Sedna’s house, Omiktu, Kumetoon, Alipa'q, and Tukeychwen.

The other soul goes to lands of souls; the passage lists three heavens and assigns destinations according to type of death, including ascent from Sedna’s house to the second heaven.
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The Eskimo of Baffin Land and Hudson Bay, Part I III. SOCIAL ORGANIZATION. / WEST COAST OF HUDSON BAY. / IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND.; lines 3696-3792 confidence: high

After three days, one soul goes to heaven or Sedna's abode; the other stays with the body, may enter a namesake child for about four months to strengthen the child's soul, then remains nearby and later may leave the grave temporarily.

After three days, one soul goes to heaven or to Sedna's abode.
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The Eskimo of Baffin Land and Hudson Bay, Part I III. SOCIAL ORGANIZATION. / WEST COAST OF HUDSON BAY. / IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND.; lines 3795-3896 confidence: medium

A man says he sees another sky containing souls of departed humans and many animals; the text identifies him as the first angakok, able to see souls when others cannot.

The first angakok sees another sky containing souls of departed humans and many animals.
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The Eskimo of Baffin Land and Hudson Bay, Part I WEST COAST OF HUDSON BAY. / IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY.; lines 4239-4351 confidence: medium

Souls go to either the lower world or heaven; the lower world is warm and is the abode of Nuliayoq and her father Anautalik, where taboo transgressors are made unhappy, while good souls and suicides go to heaven.

Souls go either to the lower world or heaven, with taboo transgressors made unhappy by Anautalik and good souls going to heaven.
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The Eskimo of Baffin Land and Hudson Bay, Part II HUDSON STRAIT. / PONDS BAY. / IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND.; lines 4733-4855 confidence: medium

Sedna's father sits beside the door in Sedna's hut with his head covered; his raised hand takes hold of any soul entering the house and draws it under his blanket into his bed.

The passage places an entering soul at Sedna's hut door, where Sedna's father captures it and draws it under his blanket.
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The Eskimo of Baffin Land and Hudson Bay, Part II HUDSON STRAIT. / PONDS BAY. / IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND.; lines 4857-4970 confidence: high

The body is wrapped, fastened with thongs, dragged around the hut from left to right, taken to burial, and the bindings are cut; the knife is left with the body and the cutting is said to free the soul.

The cutting of body bindings, the leaving of the knife, and the removal of flesh from bones are all linked to freeing the soul to go to the land of the dead or souls.
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The Eskimo of Baffin Land and Hudson Bay, Part II HUDSON STRAIT. / PONDS BAY. / IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND.; lines 4857-4970 confidence: medium

A knife under the pillow protects against a dead person’s soul; souls return to houses because survivors’ sins weigh them down and must be cut away, and the angakok hears souls of the living and dead.

The souls of the dead are compelled to return because survivors’ sins weigh them down; the sins must be cut away so the souls can go to the land of souls.
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The Eskimo of Baffin Land and Hudson Bay, Part II HUDSON STRAIT. / PONDS BAY. / IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND.; lines 4972-5071 confidence: medium

In Elematato the angakok is seated on skin, bound with hide thongs, covered with his jacket, calls assistant spirits described as souls of living persons, and these souls undo the knots; his soul is said to have gone to the land of souls above and returned, and the rite is held in winter at full moon.

In Elematato, the angakok is tied and covered, helper souls undo the knots, and the angakok’s soul is said to have gone to the land of souls above before returning.
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The Eskimo of Baffin Land and Hudson Bay, Part II IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND. / PONDS BAY. / WEST COAST OF HUDSON BAY.; lines 5299-5429 confidence: medium

A child was to be named after a recently dead old man; when the mother refused because the child was a girl, she became ill. The angakok, after visiting the land of souls, said the dead man was offended; the mother gave the name and recovered.

An angakok visits the land of souls and reports that the deceased man whose name was promised is offended and caused illness; the mother recovers after accepting the name.
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The Eskimo of Baffin Land and Hudson Bay, Part II TALES FROM THE WEST COAST OF HUDSON BAY. / NOTES ON LEGENDS. / VI. TEXTS FROM CUMBERLAND SOUND. / CONCLUSION.; lines 8202-8313 confidence: low

Ititaujak passes a boiling kettle while on his way to the land of the birds.

Ititaujak passes a boiling kettle on his way to the land of the birds.
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The Eskimo of Baffin Land and Hudson Bay, Part II V. TRADITIONS. / TALES FROM CUMBERLAND SOUND. / III 45, / TALES FROM THE WEST COAST OF HUDSON BAY.; lines 7407-7521 confidence: high

A woman loses her way in a snowstorm, sees snow-houses with some lights burning, enters a hut, and recognizes her dead father, mother, and other people dead many years.

A woman lost in a snowstorm enters a hut where she recognizes dead parents and other long-dead people.
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The Eskimo of Baffin Land and Hudson Bay, Part II WEST COAST OF HUDSON BAY. / SOUTHAMPTON ISLAND. / HUDSON STRAIT. / PONDS BAY.; lines 4635-4730 confidence: medium

During starvation, western people are said to kill or strangle each other, thinking this is the only way of reaching the "happy land of souls" after cannibalism.

During starvation, western people are said to strangle or kill each other after cannibalism because this is believed to be the only way to reach the happy land of souls.
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The Labrador Eskimo DOLLS. / MUSIC. / RELIGION. / TORNGARSOAK AND SUPERGUKSOAK.; lines 6702-6812 confidence: medium

The old woman is accompanied by many others who hunt; the passage reports that dead Eskimo souls would go into the country and hunt reindeer, so the old woman is supposed to be surrounded by departed Eskimo souls.

The passage reports that the souls of dead Eskimo go into the country and hunt reindeer, apparently near Supergu'ksoak.
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The Labrador Eskimo HEAD-LIFTING. / TABOOS. / FETISHES AND AMULETS. / THE LIFE AFTER DEATH.; lines 7294-7386 confidence: high

Death is not considered the end of existence; useful articles are placed on graves, no Eskimo would touch them, and when they rot it is said the shade has taken them.

The passage states that death is not the end, describes the spirit's temporary lingering, and identifies different final destinations after death.
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The Labrador Eskimo ORIGIN OF MAN AND THE ANIMALS. / ORIGIN OF THE WINDS AND RAIN. / THE HEAVENLY REGIONS. / THE REGIONS BELOW.; lines 8102-8125 confidence: high

After death, the spirit lingers for three days near earthly scenes; people must avoid offending it; after a final look at its village, it sets out for the nu'namiut, the earth people beneath the earth.

The passage gives a sequence after death: lingering near earthly scenes, final look at the village, departure to the people beneath the earth, passage by tunnel, and residence with relatives below.
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The Labrador Eskimo THE GIRL WHO LIVED AMONG THE ADLIT. / ORIGIN OF MAN AND THE ANIMALS. / ORIGIN OF THE WINDS AND RAIN. / THE HEAVENLY REGIONS.; lines 8082-8100 confidence: high

The ends of land and sea are bounded by an immense abyss, and a narrow dangerous pathway over it leads to the heavenly regions.

The passage gives a route from the edges of land and sea over an abyss, along a dangerous pathway, and through a hole in the sky dome into the true heavens, with spirits as travelers or arrivals.
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The Labrador Eskimo TORNGARSOAK AND SUPERGUKSOAK. / THE INUA AND TORNAIT. / THE ANGEKUT. / DIVINING.; lines 7076-7121 confidence: medium

An Alaskan angekok wore a raincoat associated with Alaskan and Asiatic shamans and Ka'cak, called a deceased grandfather's spirit from beneath the earth through his body, conversed with it, and sent it back by stamping.

The passage states that Western Eskimo believe the spirit arises from a world beneath the earth, comes through the shaman's body, and returns to its abode beneath.
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The Labrador Eskimo WORK IN BASKETRY. / TATTOOING. / SOCIAL ORGANIZATION AND SOCIAL CUSTOMS. / PUNISHMENT AND MURDER.; lines 5987-6083 confidence: medium

Those who die violently are compensated by being translated to the highest heaven in the Aurora Borealis, where shades of like fate play football with a walrus head.

Those who die violently are said to be translated to the highest heaven, located in the Aurora Borealis, where they join similar shades.
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The People of the Polar North: A Record KNUD RASMUSSEN (NOVEMBER 1903) / MEN 105 / THE SOUL / THE SOUL THAT ROAMED THROUGH ALL ANIMALS; lines 4320-4441 confidence: high

Illness and death are attributed to loss of soul; a stolen soul can be recovered by a magician; Nivigkana reports a soul-flight below the earth to the dead to save a sick villager.

Illness is attributed to soul loss, and Nivigkana travels below the earth to the dead, seizes Angina's soul, and returns so Angina recovers.
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The People of the Polar North: A Record KNUD RASMUSSEN (NOVEMBER 1903) / MEN 105 / THE SOUL / THE SOUL THAT ROAMED THROUGH ALL ANIMALS; lines 4320-4441 confidence: high

Nivigkana's soul descends through a narrow opening while her body lies lifeless; the route goes down a ravine with a waterfall into a dim land below earth with dark-blue sky, pale sun, winter without snow, ice, and three men on sledges without dogs.

The underworld is reached through an opening, ravine, and waterfall and is described with a dark-blue sky, pale sun, winter without snow, ice, and animal abundance.
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The People of the Polar North: A Record KNUD RASMUSSEN (NOVEMBER 1903) / MEN 105 / THE SOUL / THE SOUL THAT ROAMED THROUGH ALL ANIMALS; lines 4320-4441 confidence: medium

Qajutaq warns Nivigkana to turn back unless she wishes to remain below; the other two men try to hold her back; she sees and seizes Angina's soul, returns up the ravine, and Angina recovers.

Nivigkana's deceased brother warns her to turn back unless she wishes to remain below, while other dead men try to detain her.
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The People of the Polar North: A Record PART I / COUNT HARALD MOLTKE'S ARRIVAL AT AGPAT / A TRIBAL MIGRATION / OLD MERQUSAQ NARRATES; lines 925-976 confidence: medium

Although old and affected by rheumatism, Merqusaq still travels hundreds of miles yearly for fishing and hunting and says he will not stop until his soul leaves earth and journeys up to heaven’s great hunting grounds.

Merqusaq says he will journey until his soul leaves earth and travels upward to the great hunting-grounds of heaven.
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The People of the Polar North: A Record THE CREATION / KNUD RASMUSSEN (NOVEMBER 1903) / MEN 105 / THE SOUL; lines 4061-4102 confidence: medium

After the death of the body, the soul ascends into heaven or goes down into the sea, and either place is described as good.

After bodily death the soul either ascends into heaven or goes down into the sea, and both destinations are described as good.
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The People of the Polar North: A Record THE CREATION / KNUD RASMUSSEN (NOVEMBER 1903) / MEN 105 / THE SOUL; lines 4061-4102 confidence: medium

A story describes an unkillable man whose soul changes habitation, is born into animals of sea and hills, learns much, stays with souls of the dead who hunt in abundance but live in darkness, then becomes a man again and teaches others.

The traveling soul is with the souls of the dead, who have abundant animals to hunt but live in darkness.
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The People of the Polar North: A Record THE MURDER OF KATIAJA / THE MURDER OF KATIAJA / A BLUBBER LAMP / AVIAJA AND HIS FAMILY; lines 12390-12544 confidence: high

The youngest son, better fed by older siblings, goes to the beach; his mother tells him to jump into the sea and go down to the dead, who live in plenty under the sea; he jumps and drowns.

The widow tells her youngest son that he can go down to the dead, who live in plenty and free from care under the sea, by jumping into the sea.
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The People of the Polar North: A Record THE ORPHAN WHO BECAME A GIANT / MITSIMA, WHO FROZE TO DEATH / KUMAGDLAK, WITH THE LIVING ARROWS / DALRYMPLE ROCK; lines 8476-8541 confidence: medium

The enemies beach their boats; the oldest threatens Kumagdlak with the water in the country of the dead beneath the earth or flight to heaven, and Kumagdlak answers that he will go first.

The old enemy threatens that Kumagdlak will taste water in the country of the dead beneath the earth or perhaps fly to heaven.
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The People of the Polar North: A Record THE RAVEN AND THE GOOSE / ELIAS, A WEST GREENLANDER / THE BOY WHO WENT TO THE LAND OF SPIRITS / A WEST GREENLANDIC STORY-TELLER; lines 12882-12973 confidence: high

Qalanganguase's long-dead mother and father enter, ask why he is alone, invite him to journey with them, take him to the country and house of revenants, and he becomes a revenant; the passage adds that he became a woman when changed into a spirit and was never found by the villagers.

The dead mother and father invite Qalanganguase to journey with them and bring him to the country and house of revenants, where he becomes a revenant.
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The People of the Polar North: A Record THE RAVEN AND THE GREAT NORTHERN DIVER / THE RAVEN AND THE GOOSE / ELIAS, A WEST GREENLANDER / THE BOY WHO WENT TO THE LAND OF SPIRITS; lines 12868-12879 confidence: low

THE BOY WHO WENT TO THE LAND OF SPIRITS

The story heading says the boy went to the land of spirits.
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malay

Pagan Races of the Malay Peninsula, Volume 1 INTRODUCTION / INTRODUCTION / ENVIRONMENT / V1R0NMI V7; lines 698-780 confidence: high

The future state is described as a glorified “Avilion,” an “Island of Fruits,” with entrance “over the natural bridge formed by the trunk of a fallen tree.”

The future state is described as an Island of Fruits where harmful and distressing things have been removed.
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Pagan Races of the Malay Peninsula, Volume 1 INTRODUCTION / INTRODUCTION / ENVIRONMENT / V1R0NMI V7; lines 698-780 confidence: high

The future state is described as a glorified “Avilion,” an “Island of Fruits,” with entrance “over the natural bridge formed by the trunk of a fallen tree.”

The entrance to the future state is said to lie over a natural bridge formed by the trunk of a fallen tree.
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Pagan Races of the Malay Peninsula, Volume 1 QUIVERS AND CHARM-TUBES.4 / MYTH-BAMBOOS AND OTHERS.1 / VOL. I 2 G / C 3; lines 23679-23821 confidence: medium

Fig. 19 represents Kanteh, a gigantic Semang-like spirit whose office is door-keeper of Paradise, restraining alien-race souls from the part assigned to the Semang.

Kanteh guards the Semang part of Paradise against alien-race souls, and Kangkung keeps tiger-souls out of heaven.
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Pagan Races of the Malay Peninsula, Volume 1 QUIVERS AND CHARM-TUBES.4 / MYTH-BAMBOOS AND OTHERS.1 / VOL. I 2 G / C 3; lines 23823-23968 confidence: medium

Jelabo' keeps wicked Semang souls from entering heaven; Kangkeng keeps out the souls of snakes and scorpions.

The passage describes figures whose function is to keep wicked human souls and animal souls out of heaven, and also names brother spirits as guardians of Tuhan's heaven.
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Pagan Races of the Malay Peninsula, Volume 1 VOL. I 2 G / C 3 / TART II / BURIAL BAMBOOS.1; lines 24171-24222 confidence: medium

The penitah is a bamboo tube with incised patterns, buried with the deceased, whose soul is supposed to take it to Kari's judgment throne.

The soul is expected to carry the burial bamboo to Kari's judgment throne and must produce its own bamboo when interrogated.
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Pagan Races of the Malay Peninsula, Volume 2 BURIAL CUSTOMS AND BELIEFS / CHAP. IV SA VAGE MALA YS OF NEGRI SEMBILAN 103 / CHAP. IV SAVAGE MALA YS OF NEGRI SEMBILAN 105 / CHAP. IV SAVAGE MALAYS OF SELANGOR 107; lines 5644-5768 confidence: high

A very small triangular hut was erected one or two yards from the grave foot and roofed with fan-palm leaves; another similar ruined hut was noticed near a nearby grave.

A small hut is erected beside the grave and explicitly connected with the soul by the ladder that allows it to climb to the hut.
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Pagan Races of the Malay Peninsula, Volume 2 BURIAL CUSTOMS AND BELIEFS / CHAP. IV SA VAGE MALA YS OF NEGRI SEMBILAN 103 / CHAP. IV SAVAGE MALA YS OF NEGRI SEMBILAN 105 / CHAP. IV SAVAGE MALAYS OF SELANGOR 107; lines 5644-5768 confidence: high

An inclined-stick ladder was added for the soul to climb to its hut. The hut contained a model sentong, a seed-rice bag, a wallet with wild betel shoots, shellfish, and matting, plus tiny portions of boiled rice, fish, acid fruits, water, and sugar, but no salt.

The inclined-stick ladder is described as being added for the soul to climb up to its hut.
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Pagan Races of the Malay Peninsula, Volume 2 BURIAL CUSTOMS AND BELIEFS / CHAP. IV SA VAGE MALA YS OF NEGRI SEMBILAN 103 / CHAP. IV SAVAGE MALA YS OF NEGRI SEMBILAN 105 / CHAP. IV SAVAGE MALAYS OF SELANGOR 107; lines 5644-5768 confidence: high

An inclined-stick ladder was added for the soul to climb to its hut. The hut contained a model sentong, a seed-rice bag, a wallet with wild betel shoots, shellfish, and matting, plus tiny portions of boiled rice, fish, acid fruits, water, and sugar, but no salt.

The soul-hut contains a basket, seed-rice, wallet, plant shoots, shellfish, matting, and small food and water portions; a note states such deposits vary by the sex of the deceased.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP, III MALA VAN SEA-GIPSIES 87 / CHAPTER IV. / NEGRITOS OF KEDAH / NEGRITOS OF PERAK; lines 4979-5064 confidence: medium

If no Sna-hut is nearby, the dead may be buried without a burial bamboo, which is later lowered into the grave; the soul remains in the body until the bamboo arrives; Kari may send thunder and lightning to hasten a tarrying soul; the Sna-hut keeps bamboos and cuts name-marks, while others sometimes cut signs themselves or prepare bamboos during life.

When the burial bamboo is absent, the soul is said to remain in the body until it arrives, after which departure is implied.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. IV SA VA GE MALA YS OF MA LA CCA 1 1 1 / BURIAL CUSTOMS AND BELIEFS / CHAP. IV SAVAGE MALAYS OF JOHOR 113 / VOL. II I; lines 5964-6022 confidence: high

"A little ditch ran round the grave, wherein the soul of the deceased chief might paddle his canoe"; the body's feet pointed west.

The grave has a ditch where the soul may paddle a canoe and soul-ladders intended to let the soul leave the grave.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. IV SAVAGE MALAYS OF SELANGOR 107 / BURIAL CUSTOMS AND BELIEFS / CHAP. IV SA VA GE MALA YS OF MA LA CCA 1 1 1 / BURIAL CUSTOMS AND BELIEFS; lines 5870-5917 confidence: medium

The deceased's blowpipe, dart-quiver, knife, rice, water, and tobacco are buried with him.

The main Jakun account lists tools and provisions buried with the deceased, and the quoted account says such goods serve a pilgrim on a long journey to the west.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI GENERAL REMARKS 179 / GENERAL REMARKS / CHAP. VI GENERAL REMARKS 185 / GENERAL REMARKS 187; lines 10940-11025 confidence: medium

Upper tiers are the Paradise of the blest, filled with wild fruit-trees; the lowest tier contains clouds that bring sickness.

The upper tiers are paradise with fruit-trees, while the lowest tier contains sickness-bringing clouds.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI GENERAL REMARKS 179 / GENERAL REMARKS / CHAP. VI GENERAL REMARKS 185 / GENERAL REMARKS 187; lines 10940-11025 confidence: high

“All three races have versions” of the “Paradise-bridge,” which crosses a boiling lake where wicked souls are precipitated.

The Paradise-bridge leads across a boiling lake into which wicked souls are precipitated.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI GENERAL REMARKS 179 / GENERAL REMARKS / CHAP. VI GENERAL REMARKS 185 / GENERAL REMARKS 187; lines 10940-11025 confidence: medium

Semang legends place heaven and hell entrances close together in the west; a third Hyperborean-like region is also in some Jakun traditions; separate hells are assigned to human races, animals, and snakes.

Semang legends place the entrances of heaven and hell close together in the west and also mention a third region.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI GENERAL REMARKS 179 / GENERAL REMARKS / CHAP. VI GENERAL REMARKS 185 / GENERAL REMARKS 187; lines 10940-11025 confidence: medium

Some tribes, including the Besisi, identify the moon with the Island of Fruit or Jungle Paradise; a song places a Garden of Flowers before it; Gaffer Engkoh climbed into the moon, and the moon is the habitation of the Jakun Man in the Moon, Nenek Kabayan.

The moon is identified with the Island of Fruit or Jungle Paradise and is described as the habitation of the Man in the Moon.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI GENERAL REMARKS 189 / GENERAL REMARKS 191 / CHAP. VI GENERAL REMARKS 193 / VOL. II O; lines 11244-11287 confidence: high

Ordinary souls were represented as crossing the boiling lake by a tree-bridge, from which the wicked slip into the lake below, and as being sent to a different, less inviting Paradise.

Ordinary souls must cross a boiling lake by a tree-bridge, while the wicked slip into the lake below.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI GENERAL REMARKS 199 / CHAP. VI GENERAL REMARKS 201 / CHAP. VI NEGRITOS OF KEDAH 203 / NEGRITOS OF KEDAH; lines 11717-11857 confidence: medium

Eastern Semang say ghosts of wicked or ignorant tribesmen leave the body with the Nyawa, fly to the sky and become storm-spirits; sometimes a ghost proceeds downward and becomes a water-spirit, so blood is thrown upward and down upon the earth.

Ghosts leave the body, go upward with the Nyawa to become storm-spirits, or go downward to become water-spirits.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI GENERAL REMARKS 201 / CHAP. VI NEGRITOS OF KEDAH 203 / NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK AND KEDAH 207; lines 11860-11943 confidence: high

The Eastern Semang say souls of the old and wise go to a western Paradise where many fruit-trees grow, including Bangkong, Rambutan, Durian, and Tampoi.

The passage gives multiple post-mortem routes: a western Paradise reached by a tree-bridge, a boiling lake obstacle, rescue by the Chief, an Island of Fruit-trees, a sea route to another land, and a diverted road for wicked souls.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF KEDAH 203 / NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK AND KEDAH 207 / CHAP. VI NEGRITOS OF KEDAH 209; lines 11946-12002 confidence: high

All souls of Semang and beasts go to Kari for sentence; good souls proceed to the region of sunset, and the entrances to Paradise and Purgatory are close together.

The passage gives named routes and regions: sunset, Paradise, Purgatory, rock ramparts, the world-end mountain-chain, and the other side of the world.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF KEDAH 209 / VOL. II P / NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK 213; lines 12148-12222 confidence: high

Kamoj hangs one charred stick portion before Belet and keeps another as an emblem; the brand over the entrance prevents once-entered souls from returning while allowing souls to come from Kari's judgment-seat.

Souls come from Kari's judgment-seat to Belet, and the hanging brand prevents those who have entered from returning; Disease and winds accompany the soul to this threshold.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF KEDAH 231 / CHAP. VI NEGRITOS OF KEDAH 233 / SAKAI OF PERAK 235 / SAKAI OF PERAK 239; lines 13476-13606 confidence: high

After death, Sakai souls proceed to Neraka, where Granny Lanyut or Long-breasts, Queen of Hell, washes sin-blackened souls in hot water; all men’s souls must be purified.

The afterlife route includes Neraka, Granny Lanyut’s purification, the chopper-edge and block, the Island of Fruit-trees, and the Husks of the Clouds.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF KEDAH 231 / CHAP. VI NEGRITOS OF KEDAH 233 / SAKAI OF PERAK 235 / SAKAI OF PERAK 239; lines 13476-13606 confidence: high

Granny Lanyut is described as a giantess with pendulous breasts; she makes souls walk along a monstrous chopper over a vessel of boiling water, stokes the fire, and requires them to jump toward a projecting block of wood.

Souls walk on a chopper edge over boiling water and jump a gap; bad souls fall in while good souls escape and continue onward.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF KEDAH 231 / CHAP. VI NEGRITOS OF KEDAH 233 / SAKAI OF PERAK 235 / SAKAI OF PERAK 239; lines 13476-13606 confidence: medium

Bad souls fall in; good souls escape and proceed along the wood toward the Island of Fruit-trees, then wait for Tuhan to send a same-sex friend to guide them to the Husks of the Clouds.

A soul waits until Tuhan sends a friend of the same sex to show the way to the Husks of the Clouds, or waits for another soul with such a friend.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF KEDAH 233 / SAKAI OF PERAK 235 / SAKAI OF PERAK 239 / VOL. II R; lines 13608-13725 confidence: high

Souls that cannot be purified are changed into demons, from those merely shut out of the Cloud-Husks to the Hantu Degup, which suffers cold, thirst, and hunger.

Souls that cannot be purified become demons; the Degup Demon is a lost immortal soul, unable to be purified, expelled from hell, and punished on earth near its grave.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF KEDAH 233 / SAKAI OF PERAK 235 / SAKAI OF PERAK 239 / VOL. II R; lines 13727-13832 confidence: medium

A damned Batin soul is turned away by Granny Lanyut as unwashable, returns as Hantu Degup, cannot reach fruit or water, and is struck at by a magician with a rattan stick.

Several demons are described as souls damned, excluded from Cloud-Husks, or expelled from Paradise by Granny Lanyut and sent back to earth.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF KEDAH 233 / SAKAI OF PERAK 235 / SAKAI OF PERAK 239 / VOL. II R; lines 13727-13832 confidence: high

A damned Batin soul is turned away by Granny Lanyut as unwashable, returns as Hantu Degup, cannot reach fruit or water, and is struck at by a magician with a rattan stick.

The Hantu Degup sees fruit and water everywhere but cannot reach them and wanders seeking nourishment.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF KEDAH 233 / SAKAI OF PERAK 235 / SAKAI OF PERAK 239 / VOL. II R; lines 13727-13832 confidence: high

The Grave Demon must return to the grave in three days; the fire shows it the way, and if it finds no new home it eats and drinks by the fire at night until it dies and vanishes after seven days.

A grave fire guides the Grave Demon, and food and drink are provided in a tray; while fed, the demon is harmless to survivors.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF KEDAH 233 / SAKAI OF PERAK 235 / SAKAI OF PERAK 239 / VOL. II R; lines 13727-13832 confidence: high

The Grave Demon must return to the grave in three days; the fire shows it the way, and if it finds no new home it eats and drinks by the fire at night until it dies and vanishes after seven days.

The Grave Demon must return in three days, and after seven days of being fed it dies and vanishes, ending food offerings.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF PERAK 217 / CHAP. VI NEGRITOS OF KEDAH 219 / CHAP. VI NEGRITOS OF PERAK 221 / CHAP. VI NEGRITOS OF PERAK 223; lines 12705-12795 confidence: medium

Dead tigers and poisonous snakes may be treated with charred sticks or charcoal to keep their souls from approaching the Semang; other accounts place them frightening wicked souls in Belet or admitted to Paradise with changed habits.

Charred sticks and charcoal are applied to dead tigers or poisonous snakes to prevent their souls from going near the Semang on their way to their own place.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF PERAK 217 / CHAP. VI NEGRITOS OF KEDAH 219 / CHAP. VI NEGRITOS OF PERAK 221 / CHAP. VI NEGRITOS OF PERAK 223; lines 12705-12795 confidence: medium

A gigantic coconut monkey is one of the guardians of Paradise, and a coconut monkey is represented as offering advice to the parents of the race.

A gigantic coconut monkey guards Paradise, and a coconut monkey offers advice to the parents of the race.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF PERAK 217 / CHAP. VI NEGRITOS OF KEDAH 219 / CHAP. VI NEGRITOS OF PERAK 221 / CHAP. VI NEGRITOS OF PERAK 223; lines 12705-12795 confidence: medium

Some Semang versions identify the small Argus-pheasant as conveying men's souls, another bird as conveying women's souls, and Me-el as Simei's inseparable companion.

Some Semang versions say the small Argus-pheasant conveys men's souls, while another bird conveys women's souls.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF PERAK 221 / CHAP. VI NEGRITOS OF PERAK 223 / CHAP. VI NEGRITOS OF PERAK 225 / VOL. II O; lines 12851-12901 confidence: medium

The oldest and best B'lians, said to know all tribal magic, receive special burial: the body is placed in a tree-shelter among branches with food, water, a jungle-knife, and other items.

Senior B'lians are placed in a tree-shelter among branches with food, water, a jungle-knife, and other items, and this burial is believed to let them enter Paradise.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF PERAK 223 / CHAP. VI NEGRITOS OF PERAK 225 / VOL. II O / CHAP. V NEGRITOS OF KEDAH 227; lines 12904-13025 confidence: medium

B'lians can turn into tigers during life; after death, their souls may enter elephant, tiger, or rhinoceros bodies until that animal dies, then proceed to their own Paradise.

After death, B'lian souls are said to enter wild beasts until the animal embodiment dies, then proceed to their own Paradise.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF PERAK AND KEDAH 207 / CHAP. VI NEGRITOS OF KEDAH 209 / VOL. II P / NEGRITOS OF KEDAH; lines 12050-12126 confidence: medium

The first humans are good and deathless; as the Semang become numerous, Kari comes to the Jelmol Mountains unseen, his fiery Breath burns people, and the Breath conducts their souls to heaven.

Kari's fiery Breath burns people, conducts their souls to heaven, and later separates into winds commissioned to kill.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF PERAK AND KEDAH 207 / CHAP. VI NEGRITOS OF KEDAH 209 / VOL. II P / NEGRITOS OF KEDAH; lines 12050-12126 confidence: high

Pie pities the Semang, negotiates with Kari and the chiefs, changes the winds into lightning, limits killing, arranges Paradise or infernal destinations, and establishes decisions written on burial bamboos to be shown to Kari.

Pie arranges with Kari which souls go to Paradise or infernal regions, and the decision is written on burial bamboo to be shown to Kari.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF PERAK AND KEDAH 207 / CHAP. VI NEGRITOS OF KEDAH 209 / VOL. II P / NEGRITOS OF KEDAH; lines 12128-12145 confidence: medium

According to Semang views, Kari selects Belet in the Sunset region as the abode of the damned.

Kari selects Belet, in the Sunset region, as the abode of the damned.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SA VAGE MALA YS OF MALACCA 345 / SA VAGE MALA YS OF MALACCA 347 / BENUA-JAKUN. / CHAP. VI SAVAGE MALAYS OF JO HO R 349; lines 18609-18706 confidence: high

A cited account says good spirits travel west and are absorbed into the setting sun; grave goods prepare the traveler; bad souls are devoured by spectres on the seventh day, when fires are lit to drive evil spirits away.

A footnote reports that good spirits travel west after death and are absorbed into the effulgence of the setting sun.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SA VAGE MALA YS OF MALACCA 345 / SA VAGE MALA YS OF MALACCA 347 / BENUA-JAKUN. / CHAP. VI SAVAGE MALAYS OF JO HO R 349; lines 18609-18706 confidence: high

A cited account says good spirits travel west and are absorbed into the setting sun; grave goods prepare the traveler; bad souls are devoured by spectres on the seventh day, when fires are lit to drive evil spirits away.

Weapons, cooking utensils, and food are buried with the corpse to prepare the dead traveler for the journey.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SA VAGE MALA YS OF SELANGOR 315 / CHAP. VI SAVAGE MALAYS OF SELANGOR 317 / MANTRA. / CHAP. VI SAVAGE MALAYS OF MALACCA 321; lines 17282-17322 confidence: high

The semangat, or soul, leaves the earthly body at death and is carried by Bayang Lasa through the air to Ngangnari or Pulau Buah, Fruit Island, far away in the region of the setting sun.

At death the semangat leaves the body and is carried through the air to Fruit Island, located far away in the region of the setting sun.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SA VAGE MALA YS OF SELANGOR 315 / CHAP. VI SAVAGE MALAYS OF SELANGOR 317 / MANTRA. / CHAP. VI SAVAGE MALAYS OF MALACCA 321; lines 17282-17322 confidence: medium

Souls of men who died a bloody death do not go to Pulau Buah but to Tanah Merah, Red Land, which is described as desolate and barren.

Souls of men who died a bloody death are said to go to Tanah Merah rather than Pulau Buah.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF MALACCA 341 / CHAP. VI SAVAGE MALAYS OF MALACCA 343 / CHAP. VI SA VAGE MALA YS OF MALACCA 345 / SA VAGE MALA YS OF MALACCA 347; lines 18513-18581 confidence: medium

Souls not purified are burned and weighed up to seven times; purified souls go to heaven, while unpurified great sinners are cast into hell with flames, devils, tigers, and serpents tormenting the damned.

Purified souls go to heaven, while souls that cannot be purified are cast into hell.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF S ELAN GO R 295 / SA VAGE MALA YS OF SELANGOR 297 / BESISI. / CHAP. VI SAVAGE MALAYS OF SELANGOR 299; lines 16239-16322 confidence: high

The fruit-rich afterlife land admits only the good; the bad are excluded. It is reached by a fallen-trunk bridge, and ignorant or wicked souls who go wrong fall into boiling water after being frightened by a fierce dog at the fork of the ways.

The passage describes souls traveling toward a fruit-rich afterlife, crossing a fallen-trunk bridge, facing a path division and dog, and risking a fall into boiling water.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF S ELAN GO R 295 / SA VAGE MALA YS OF SELANGOR 297 / BESISI. / CHAP. VI SAVAGE MALAYS OF SELANGOR 299; lines 16239-16322 confidence: high

The fruit-rich afterlife land admits only the good; the bad are excluded. It is reached by a fallen-trunk bridge, and ignorant or wicked souls who go wrong fall into boiling water after being frightened by a fierce dog at the fork of the ways.

A fierce dog sits at the parting of the ways for souls, and the guardian of the soul-bridge is said to be a dog.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF SELANGOR 293 / CHAP. VI SAVAGE MALAYS OF S ELAN GO R 295 / SA VAGE MALA YS OF SELANGOR 297 / BESISI.; lines 16207-16236 confidence: high

Bellamy reports that, in Besisi notions of heaven, souls of the departed pass to an Island of Fruit-trees and spend eternity there.

The passage reports a destination for the dead: an Island of Fruit-trees where they spend eternity, identified with the moon.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF SELANGOR 317 / MANTRA. / CHAP. VI SAVAGE MALAYS OF MALACCA 321 / VOL. II Y; lines 17324-17368 confidence: medium

"souls ... repair to the Fruit Island to procure their food"

Souls travel to Fruit Island to procure food.
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Pagan Races of the Malay Peninsula, Volume 2 GENERAL REMARKS 191 / CHAP. VI GENERAL REMARKS 193 / VOL. II O / CHAP. VI GENERAL REMARKS 195; lines 11290-11373 confidence: medium

The Sakai value dreams and believe in metempsychosis; after death the soul is washed by Granny Longbreasts in boiling water, crosses a chopper bridge, and bad souls fall while good souls reach Paradise.

The soul after death is washed to remove stains and then tested by walking across a chopper over boiling water, with bad souls falling and good souls reaching Paradise.
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Pagan Races of the Malay Peninsula, Volume 2 GENERAL REMARKS 191 / CHAP. VI GENERAL REMARKS 193 / VOL. II O / CHAP. VI GENERAL REMARKS 195; lines 11290-11373 confidence: medium

The Besisi closely connect the soul with the shadow and build small grave-side hutches for the soul when it issues from the earth and lingers near the grave.

The Besisi connect the soul with the shadow and build small hutches near graves for the soul while it lingers there.
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Pagan Races of the Malay Peninsula, Volume 2 GENERAL REMARKS / CHAP. VI GENERAL REMARKS 185 / GENERAL REMARKS 187 / CHAP. VI GENERAL REMARKS 189; lines 11028-11120 confidence: high

Semang traditions include a baboon adviser to the first parents of mankind and a gigantic baboon, as big as a hill, guarding the Paradise-bridge and blocking unauthorised souls from entering Paradise to steal fruit.

A gigantic baboon and, in some Jakun groups, a wild dog guard the bridge to Paradise or Paradise-bridge.
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Pagan Races of the Malay Peninsula, Volume 2 GENERAL REMARKS / CHAP. VI GENERAL REMARKS 185 / GENERAL REMARKS 187 / CHAP. VI GENERAL REMARKS 189; lines 11028-11120 confidence: medium

Semang traditions include a baboon adviser to the first parents of mankind and a gigantic baboon, as big as a hill, guarding the Paradise-bridge and blocking unauthorised souls from entering Paradise to steal fruit.

The gigantic baboon prevents unauthorised souls from entering Paradise to steal fruit.
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Pagan Races of the Malay Peninsula, Volume 2 MARRIAGE CUSTOMS AND BELIEFS / VOL. II / CHAP, III MALA VAN SEA-GIPSIES 87 / CHAPTER IV.; lines 4796-4896 confidence: medium

Jakun care for the dead spirit includes a furnished hut, provisions, a water trench for the spirit's canoe, and a bamboo in the grave connected with the corpse's mouth for feeding; Besisi customs are mentioned in this context.

The Jakun chief example includes a trench full of water on which the deceased spirit can paddle its canoe.
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Pagan Races of the Malay Peninsula, Volume 2 MARRIAGE CUSTOMS AND BELIEFS / VOL. II / CHAP, III MALA VAN SEA-GIPSIES 87 / CHAPTER IV.; lines 4796-4896 confidence: high

A Semang burial bamboo is said to be deposited in the grave as credentials for the dead man's spirit when it comes before the universal Judge; an Udai custom and Pangan tradition are mentioned without details.

The Semang burial bamboo is said to serve as credentials for the dead man's spirit when it comes before the universal Judge.
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Pagan Races of the Malay Peninsula, Volume 2 NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK 213 / CHAP. VI NEGRITOS OF PERAK 215 / CHAP. VI NEGRITOS OF PERAK 217; lines 12397-12490 confidence: high

The penitah burial bamboo is buried with the dead and must be produced before Kari or condemnation follows. Semang and Pangan souls cross to Paradise by a tree-bridge; wicked souls fall into a boiling lake beneath after fright from a monstrous guard.

The dead are interred with a penitah bamboo that the soul must produce before Kari, with condemnation as penalty for failure.
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Pagan Races of the Malay Peninsula, Volume 2 NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK 213 / CHAP. VI NEGRITOS OF PERAK 215 / CHAP. VI NEGRITOS OF PERAK 217; lines 12397-12490 confidence: high

The penitah burial bamboo is buried with the dead and must be produced before Kari or condemnation follows. Semang and Pangan souls cross to Paradise by a tree-bridge; wicked souls fall into a boiling lake beneath after fright from a monstrous guard.

Souls cross into Paradise by a tree-bridge; wicked souls fall into a boiling lake after being frightened by a monstrous guard.
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Pagan Races of the Malay Peninsula, Volume 2 NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK 213 / CHAP. VI NEGRITOS OF PERAK 215 / CHAP. VI NEGRITOS OF PERAK 217; lines 12397-12490 confidence: medium

In Paradise souls eat only fruits, children move unassisted, souls see one another but are invisible to mortal eyes, do not change or marry, remain forever, never return to earth, and bodies do not rise again.

Paradise is described as a permanent realm where souls eat fruits, remain visible to each other, do not marry or return, and bodies do not rise again.
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Pagan Races of the Malay Peninsula, Volume 2 NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK 213 / CHAP. VI NEGRITOS OF PERAK 215 / CHAP. VI NEGRITOS OF PERAK 217; lines 12397-12490 confidence: medium

Innocuous beast souls go to Kena-luong, while tigers, snakes, and scorpions go to Belet to torture and feed on damned souls; a different tradition sends tiger souls with other beasts to the immense cavern Kena-luong, where they eat plants and fruits and scare men's souls at the cave opening called Belet.

Animal souls go to named afterworld locations; one account makes tigers, snakes, and scorpions torment damned souls, while another places them in a cavern where they cannot harm other animals but scare human souls at a cave opening.
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Pagan Races of the Malay Peninsula, Volume 2 NEGRITOS OF PERAK / CHAP. IV NEGRITOS OF PERAK 95 / SAKAI OF PERAK 97 / VOL. II H; lines 5253-5301 confidence: high

The soul, semangat, proceeds to Neraka or to Pulau Buah/Fruit Island, while Evil Deeds remain by the grave as a Hantu Kubor seeking fresh embodiment.

The semangat proceeds either to Neraka or to Paradise/Pulau Buah/Fruit Island, as the case may require.
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Pagan Races of the Malay Peninsula, Volume 2 Part of Charm used by Besisi Mediums. / CHAP. VI SAVAGE MALAYS OF SELANGOR 309 / CHAP. VI SAVAGE MALAYS OF SELANGOR 311 / SAVAGE MALAYS OF SELANGOR 313; lines 16921-17026 confidence: high

The party arrives where there are "five cross-roads," with one leading to the Garden of Flowers and another to the Island of Fruit, described parenthetically as "the Jakun Paradise."

The tale reaches five cross-roads with routes to the Garden of Flowers and the Island of Fruit, and a note links similar parting ways with the road to Paradise and the route of souls.
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Pagan Races of the Malay Peninsula, Volume 2 Part of Charm used by Besisi Mediums. / CHAP. VI SAVAGE MALAYS OF SELANGOR 309 / CHAP. VI SAVAGE MALAYS OF SELANGOR 311 / SAVAGE MALAYS OF SELANGOR 313; lines 16921-17026 confidence: high

Opposite the aged Jukrah's house are two kinds of lime-trees, and by the hot ashes lies a savage dog which, like the dog on the road to Paradise, bars further progress.

A dog bars progress near the aged Jukrah's house, and a related note describes a dog at the parting of ways that guides pious souls and bites the wicked.
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Pagan Races of the Malay Peninsula, Volume 2 Part of Charm used by Besisi Mediums. / CHAP. VI SAVAGE MALAYS OF SELANGOR 309 / CHAP. VI SAVAGE MALAYS OF SELANGOR 311 / SAVAGE MALAYS OF SELANGOR 313; lines 16921-17026 confidence: medium

The author reports being told that Besisi wrap dead dogs in shrouds and bury them like humans, and bring dogs near dying people to request their assistance, though he had not confirmed the report.

The note reports that Besisi dogs are shrouded and buried like humans, and that dogs are brought near dying people and asked to assist them.
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Pagan Races of the Malay Peninsula, Volume 2 SAKAI OF PERAK 235 / SAKAI OF PERAK 239 / VOL. II R / SAKAI OF PERAK 247; lines 13944-14069 confidence: medium

The magician's power was fully developed, he had learned all magic, and Allah entrusted him with caring for dead souls in heaven or the Isle of Fruits; the magician's soul could not be damned, while a Batin's could.

The magician is entrusted with caring for dead souls in heaven or the Isle of Fruits, and his own soul cannot be damned.
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Pagan Races of the Malay Peninsula, Volume 2 SAKAI OF PERAK 247 / SAKAI OF PERAK 263 / VOL. II T / TEMBEH.; lines 15542-15595 confidence: medium

The Tembeh call the Supreme Being Sam-mor; Sam-mor sends wicked souls to a custodian called Naing-Naing.

The passage locates Heaven beyond the world and Hell in a cavern or dark region within the earth, and links wicked souls to Naing-Naing.
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Pagan Races of the Malay Peninsula, Volume 2 VOL. II / CHAP, III MALA VAN SEA-GIPSIES 87 / CHAPTER IV. / NEGRITOS OF KEDAH; lines 4899-4976 confidence: high

Pangan or Eastern Semang say lay members are buried in the ground, while great magicians called B'lians are deposited in trees so they may fly over a fearful figure blocking the narrow way to the Junglemen's Paradise.

The passage says great magicians are deposited in trees so they can fly over the fearful figure blocking the narrow road to paradise.
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Pagan Races of the Malay Peninsula, Volume 2 VOL. II / CHAP, III MALA VAN SEA-GIPSIES 87 / CHAPTER IV. / NEGRITOS OF KEDAH; lines 4899-4976 confidence: high

Pangan or Eastern Semang say lay members are buried in the ground, while great magicians called B'lians are deposited in trees so they may fly over a fearful figure blocking the narrow way to the Junglemen's Paradise.

The afterlife route is described as a narrow way to the Junglemen's Paradise, blocked by a fearful figure.
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finnish karelian

Kalevala: The Epic Poem of Finland BOOK II / EPILOGUE / THE END / GLOSSARY; lines 25478-25534 confidence: medium

Tuonela is the abode of Tuoni; Tuonen Poinka is the son of Tuoni; Tuonetar is hostess of Death-land and daughter of Tuoni; Tuoni is the god of death.

Tuonela is named as Tuoni's abode, Tuoni is the god of death, and Tuonetar is the hostess of Death-land.
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Kalevala: The Epic Poem of Finland BOOK II / EPILOGUE / THE END / GLOSSARY; lines 25478-25534 confidence: medium

Tuonela is the abode of Tuoni; Tuonen Poika is Tuoni's son; Tuonetar is hostess of Death-land and daughter of Tuoni; Tuoni is god of death; Turi is god of the Honey-land.

Tuonela and Ulappala are defined as abodes of Tuoni; Tuoni is god of death, while Tuonetar and Tuonen Poika are linked to him by Death-land and kinship roles.
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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 confidence: high

Spirits of the dead are said to remain in graves until bodily disintegration, presided over by Kalma and his black and evil daughter.

The passage lays out a sequence from grave residence to purification, admission to Manala, and travel over nine seas and a black violent river.
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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 confidence: high

The first daughter of Tuoni, a tiny black maiden, warns Wainamoinen that many visit Manala but few return, then ferries him over the river like Charon.

Wainamoinen is warned by Tuoni's daughter that many visit Manala and few return, then is ferried across the river of Tuoni.
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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 confidence: high

Some Finnish clans are said to deny future life yet bury weapons, tools, food, clothing, sledges, and snow-shoes with the dead.

The passage describes burial of tools, weapons, food, clothing, sledges, and snow-shoes with the dead and interprets the practice as practical recognition of life beyond the grave.
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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 confidence: high

Spirits remain in graves under Kalma and his daughter until purification, then enter Manala; travelers to Tuonela cross nine seas and a black violent river.

Travelers to Tuonela must cross nine seas and a violent river; Wainamoinen is ferried across the river of Tuoni.
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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 confidence: medium

Tuoni is described as underworld god and ruler of the dead; his wife assists him and hosts guests with lizards, worms, toads, and serpents; Tuonen Poika is their cruel son and accomplice.

Tuoni is described as underworld ruler, counsellor, guardian, and leader of the dead, assisted by his wife and son.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14560-14736 confidence: high

Wainamoinen asks whether anyone will go to Mana's kingdom and Tuoni's empire to get the magic auger from the master of Manala to repair or remake his snow-sledge.

Wainamoinen must obtain Tuoni's auger from Mana's/Manala's underworld realm, crosses Deathland's stream, retrieves it, and returns safely.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14560-14736 confidence: high

Wainamoinen asks whether anyone among the rising or passing generation will go to Mana's kingdom and Tuoni's empire to get the magic auger from the master of Manala so that he may repair or refashion his sledge.

Wainamoinen needs Tuoni's auger, travels to Mana/Tuoni/Manala, crosses Deathland's stream, obtains the auger, and brings it back safely.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14907-15087 confidence: medium

The mother calls him foolish, recalls his former sinking in a fatal current and seeing Tuoni's river and Mana's waters, and warns of stakes in Pohyola's courtyard for heroes' heads.

The mother says Lemminkainen previously sank in a fatal current, saw Tuoni's river and Mana's waters, and would still be there without her.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14907-15087 confidence: medium

The mother calls him foolish for boasting of a former fatal journey: in Northland he tried to swim the whirlpool, tasted dog-tongue waters, floated down a fatal current, sank, saw Tuoni's river and Mana's waters, and survived because of her; she warns that Pohyola's courtyard contains stakes for heroes' heads.

The mother recalls that Lemminkainen sank in fatal waters, saw Tuoni's river and Mana's waters, and would have remained there without her intervention.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 15455-15625 confidence: medium

The narrator introduces Rune XXVII, saying Kaukomieli/Lemminkainen has passed through death and Kalma to Pohyola and has gone unbidden and uninvited to the banquet.

The narrator says Lemminkainen has been brought through the jaws of death and the darkling deeps of Kalma to Pohyola and Louhi's courts.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16866-17047 confidence: medium

Lemminkainen greets his mother joyfully, saying he is happy she is living and has not departed "To the kingdom of Tuoni, / To the islands of the blessed," and that he had thought she was slain.

Lemminkainen says he feared his mother had departed to the kingdom of Tuoni and the islands of the blessed.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 17230-17414 confidence: low

Lemminkainen seeks a pathway and asks Tiera whether they will reach their destination; Kura/Tiera answers that they came for vengeance, may starve and freeze in Sariola/Pohya, and may become food for ravens, vultures, and eagles.

The passage names Manala, Tuoni, and Kalma while imagining the son dead, and also pictures heroes’ bodies feeding ravens, vultures, and eagles.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 18186-18359 confidence: medium

Otso is told to go elsewhere: to hills, honey-pastures, bear-dens, sea-coast woodlands, Lapland, or, if needed, to the grove of Tuonela and honey-plains of Kalma, where many beasts are found.

Otso is told to go to Lapland or, if unable, toward Tuonela and Kalma, which are presented as places where he may roam instead of approaching the herd.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 18186-18359 confidence: medium

Otso is directed away to mountains, honey-pastures, Lapland, Tuonela, and Kalma; the speaker asks groves, mountains, and thickets for peace and plenty for the cattle during summer.

Otso is directed along a northward bear-path toward Lapland, the grove of Tuonela, and the honey-plains of Kalma.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 18547-18733 confidence: medium

“I shall sink into the Death-land, / Shall return to Tuonela.”

The hostess refers to sinking into Death-land and returning to Tuonela, and Kullervo names Mana and Kalma as places with room for the dead.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 19126-19285 confidence: medium

The maiden leaps from the snow-sledge and rushes to the river, cataract, fiery stream, and whirlpool; she dies by fire and water and finds peace in Tuonela, in the sacred stream of Mana.

The sister rushes into river, cataract, fiery stream, and whirlpool; the passage says she dies by fire and water and finds peace in Tuonela/Mana.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 19126-19285 confidence: medium

The maiden bounds from the snow-sledge, rushes to the rolling river, cataract, fiery stream, and whirlpool; she is identified as Kullervo's sister, dying by fire and water and finding peace in Tuonela and Mana.

The sister rushes to the river, cataract, fiery stream, and whirlpool; her death is described as by fire and water, with peace in Tuonela and Mana.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 19288-19476 confidence: medium

Kullervo says he will not sink in marshes, but will fall bravely in battle and hasten to Tuoni, the realm of the departed.

Kullervo speaks of hastening to Tuoni, the realm of the departed; death reports refer to laying the dead in Kalma's lap and Manalainen's trumpet calling the brother.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 19288-19476 confidence: medium

Kullerwoinen rejects an inglorious end, praises falling in battle, and says Kullervo will hasten to the kingdom of Tuoni, the realm of the departed.

Kullervo says battle death will hasten him to Tuoni, and later dead kin are to be laid in the lap of Kalma; Manalainen's trumpet is said to call the brother.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 19478-19651 confidence: medium

Kullervo lifts Ukko's sword, bids farewell to earth and heaven, sets the hilt in heather, points the weapon to his heart, throws himself upon it, pours out his life-blood, and journeys to Manala.

After Kullervo pours out his life-blood, the passage says he journeys to Manala.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 19478-19651 confidence: medium

Kullervo lifts Ukko's sword, says farewell to earth and heaven, fixes the hilt in the heather, points the weapon at his heart, throws his weight on it, pours out his life-blood, and journeys to Manala.

Kullervo's death is immediately followed by the statement that he journeys to Manala.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 19845-20037 confidence: low

Ilmarinen, dejected, says Louhi’s daughter sleeps in death in Tuonela and Manala, and asks for Louhi’s youngest maiden to occupy her sister’s chambers.

Tuonela, Manala, Mana, and the waters of Tuoni are named in connection with the dead former bride and Louhi’s refusal.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 22655-22841 confidence: medium

Wainamoinen invokes the heavenly God of mercy to bring a fire-sword and lightning blade, so he may banish evils to Tuoni, east-winds, wicked islands, demon caverns, mountain rocks, and hidden iron beds.

The ailments are to be sent to Tuoni, east-winds, islands, demon caverns, rocks, mountains, iron beds, ocean depths, caves, Pain-rock, caldrons, and a holed touch-stone.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10456-10602 confidence: medium

The hostess of Pohyola says she will not give her daughter until Tuoni's bear is muzzled and Manala's wolf is conquered in the Death-land; many sent before have perished.

Ilmarinen must go to Tuonela, Manala, and the Death-land forests and waters to bridle the bear and catch the pike.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10456-10602 confidence: high

The hostess of Pohyola refuses the daughter until Tuoni’s bear is muzzled and Manala’s wolf conquered in the Death-land; she says many sent before have perished in Manala.

The required tasks take Ilmarinen to Tuonela, Tuoni’s forests and river, Manala, and Mana, all described as Death-land or fatal waters.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 2932-3105 confidence: high

Aino leaves the mountain store-house, wanders through barren and forested landscapes, and sings that she will hasten from the cruel world to Tuoni, the realm of the departed, and sink beneath the sea-foam.

Aino's song explicitly names Tuoni, the realm of the departed, and the isle of the hereafter as her destination while she prepares to leave the world.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 2932-3105 confidence: high

Aino leaves the treasure-filled mountain store-house, wanders through field, meadow, fen, and forest, sings of going to Tuoni, the realm of the departed and the isle of the hereafter, and describes sinking under sea-foam to a salmon-grotto and crystal-water bed.

Aino explicitly names Tuoni, the realm of the departed, and the isle of the hereafter as her destination while describing sinking beneath sea-foam and an underwater resting place.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 3687-3882 confidence: medium

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.

The mother contrasts living earthly gladness and magic music with the nether regions, the kingdom of Tuoni, and the realm of the departed when warning against Wainamoinen's death.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 3687-3882 confidence: medium

The aged mother forbids Youkahainen to slay Wainamoinen, identifies him as her nephew, and says that if he dies joy, singing, gladness, and magic music will vanish; she contrasts these with Tuoni and the realm of the departed.

The mother says earthly gladness and magic music are better than the nether regions, the kingdom of Tuoni, the realm of the departed, and the land of the hereafter.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 6717-6911 confidence: medium

Nasshut grows angry, swears vengeance, limps away to the river of the death-land, Tuoni, and Manala, and waits for Lemminkainen, expecting him to pass on the way home.

Nasshut travels to the river of the death-land, Tuoni, and Manala to wait for Lemminkainen, expecting him to pass that river on his homeward route.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 6717-6911 confidence: medium

Lemminkainen enchants armed foemen but leaves Nasshut, an old, sightless, halt shepherd, in his senses and recounts Nasshut's past malice.

The spared Nasshut goes to the river of the death-land, the holy stream and whirlpool, Tuoni, and Manala, where he waits for Lemminkainen to pass.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 6913-7085 confidence: medium

Lemminkainen pursues the animal over swamps, woods, snow-fields, mountains, lakes, rivers, Hisi plains, Kalma plains, and Tuoni’s kingdom; fire and smoke arise from his equipment; at the jaws of Death, Tuoni and Kalma cannot overtake him.

The chase passes through wilderness, over waters, across Hisi and Kalma plains, and into Tuoni’s kingdom, reaching the jaws of Death before the death powers fail to seize the hunter.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 6913-7085 confidence: medium

Lemminkainen pursues the wild moose over swamps, forests, snow-fields, mountains, lakes, rivers, sea-beyond lands, Hisi, Kalma, Tuoni, and Death, while fire and smoke issue from his equipment and death cannot catch him.

Lemminkainen’s chase carries him through the plains of Kalma, the kingdom of Tuoni, Kalma’s empire, and the open jaws of Death, yet Tuoni and Kalma cannot catch him.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7467-7653 confidence: medium

After Lemminkainen reports bridling the fire-horse and asks again for the maiden, Louhi says he must kill the swan in Tuoni's black death-river with one crossbow and one arrow.

Lemminkainen goes to Tuoni's river and Manala's lower regions to hunt the swan in a black death-river, sacred stream, and whirlpool.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7467-7653 confidence: high

Louhi says she will give her daughter only when Lemminkainen kills the swan in the river of Tuoni, the black death-river and sacred stream, using one crossbow and one arrow.

The third test sends Lemminkainen to hunt the swan in Tuoni’s black death-river and Manala’s lower regions, repeatedly described as death-land and Tuonela’s waters.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7655-7840 confidence: high

Nasshut throws the dying Lemminkainen into Tuonela's black river; Lemminkainen floats helplessly through current, cataract, and rapids toward Tuonela.

The passage names Tuonela's river, Manala, Tuoni's kingdom, a black current, whirlpools, cataracts, and the Death-stream as settings of Lemminkainen's death.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7842-8032 confidence: high

The mother entreats the Sun, which answers that Lemminkainen died in Tuoni's fatal river, in Manala's waters and sacred stream, and sank to Tuonela and Manala's lower regions.

The Sun locates Lemminkainen's death in Tuoni's river and Manala waters, with descent to Tuonela and Manala's lower regions.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7842-8032 confidence: high

The mother asks the Sun; the Sun replies that Lemminkainen has perished in Tuoni's fatal river, Manala's waters, and has sunk to Tuonela and Manala's lower regions.

The Sun locates Lemminkainen in Tuoni's fatal river and Manala's waters, and the mother goes to the Tuoni river and recovers his body from Manala's lake and river.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8034-8210 confidence: medium

The mother refuses to cast the dead into the waters, rakes the Tuonela river and Manala pools and caverns, finds body fragments, and reassembles Lemminkainen's flesh, bones, vessels, and veins.

The body fragments are recovered from the streams of Tuonela and the pools and caverns of Manala.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8034-8210 confidence: medium

Lemminkainen's mother refuses to cast the dead onto the waters and instead rakes the streams of Tuonela and Manala pools and caverns.

The search occurs in the streams of Tuonela and the pools and caverns of Manala, where the mother retrieves the dead hero's fragments.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8212-8383 confidence: medium

The mother anoints Lemminkainen's body, wounds, and life-blood centers and commands him to wake. He wakes, rises, speaks in magic accents, and says his sleep in Tuonela was sweet and without joy or sorrow; his mother says he would have slept longer without her.

The passage names Manala, Tuonela, the river of Tuoni, the fatal stream, and the death-stream as the places or waters to which Lemminkainen was sent.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8212-8383 confidence: medium

Lemminkainen wakes, rises, and speaks of long sweet sleep in Tuonela; the mother says he would have slept longer without her and asks who enticed him to Manala, the river of Tuoni, the fatal stream, and whirlpool.

The mother asks who enticed Lemminkainen to Manala, the river of Tuoni, and the fatal stream and whirlpool; Lemminkainen says Nasshut sent him there.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8385-8568 confidence: medium

The mother credits Ukko, the Creator, with saving Lemminkainen from Tuoni and Manala and says Ukko alone can revive the dead and protect worthy people.

Lemminkainen is said to have been saved from the waters and chambers of Tuoni and Manala, then returns with his mother to Wainola and Kalevala.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8570-8763 confidence: high

Wainamoinen decides he can find words in the dwellings of Tuoni and in the fields and castles of Manala.

Wainamoinen travels alive to Tuoni and Manala to find ancient wisdom and secret doctrine.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8570-8763 confidence: high

Wainamoinen calls to Tuonela and Manala for Tuoni's daughter to bring a ferry-boat to bear him over the black fatal river or channel.

The death realm is approached through a black fatal river or channel, and a maiden is asked to bring a ferry-boat to cross it.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8570-8763 confidence: high

Wainamoinen calls to Tuonela and Manala, asking Tuoni's daughter to bring a boat or ferry-boat to bear him over the black fatal river.

A black fatal river and ferry-boat stand between Wainamoinen and Manala; Tuoni's daughter controls access through questioning.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8765-8952 confidence: high

Mana's daughter brings a boat to Wainamoinen, rows him over the black fatal river to Manala, and says he comes neither dead nor dying.

Wainamoinen is taken to Manala while neither dead nor dying, crosses the river of Tuoni, escapes Tuonela, and states that few return from there.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8765-8952 confidence: high

Mana's daughter brings her boat, rows Wainamoinen through the channel over the black fatal river to Manala, and notes that he comes neither dead nor dying.

Wainamoinen, alive rather than dead, crosses the death-river into Manala/Tuonela, faces efforts to keep him there, escapes, and warns that few return from Tuonela.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8955-9137 confidence: medium

Wainamoinen has not learned magic words in Tuoni or Manala and reflects on where to find them.

The route to Wipunen’s tomb passes over needles, swords, and hatchets; the passage also references Tuoni, Manala, Tuonela, and Kalma in connection with the search and danger.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9139-9326 confidence: medium

The opening stanza says violation, destruction, and evil-doings arose from many magical, underworld, animal, storm, northern, and water locations, including Tuoni, Manala, Pohya, and whirlpools.

Tuoni, Manala, and Kalma’s death-land are named among places from which evil may come or to which it may return.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9328-9494 confidence: high

Threat of banishment to Tuoni's coal-black river, Mana's stream, and Manala; return over Death-river is blocked by nine animals and iron and copper netting unless release or ransom is granted.

The passage names Tuoni's river, Mana's stream, Manala, and Death-river, and describes barriers including nine animals, iron netting, copper threads, and ransom or release conditions.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9328-9494 confidence: medium

The speaker threatens banishment to Northland, Lapland, lifeless deserts and prairies, and the dead plains of Pohyola, described as without sun, moon, stars, or life.

The speaker repeatedly orders an evil addressee away from the body and threatens banishment to lifeless Northland, Rutya's fiery whirlpool, and Manala beyond Death-river.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9328-9494 confidence: high

The speaker threatens confinement at Tuoni's coal-black river, Mana's stream, and Manala; return across Death-river is blocked by nine brother-rams, bulls, and stallions and by iron netting interlaced with copper.

The passage describes Manala, Tuoni's river, Mana's stream, inability to re-cross Death-river, animal obstacles, and iron and copper netting.
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hermetic

Thrice-Greatest Hermes, Vol. I: Prolegomena A PROTOTYPE OF THE POSMANDRES' COSMOGONY 131 / A PROTOTYPE OF THE PCEMANDRES' COSMOGONY 135 / THAT OF ITS PROTOTYPE / A PROTOTYPE OF THE PCEMANJDRES' COSMOGONY 137; lines 7884-8056 confidence: high

The passage reports an Egyptian belief that a soul purified after death goes back to God and lives eternally as a god with the gods; it presents this as supporting Poemandres as Hellenised Egyptian priestly doctrine.

The passage reports an Egyptian belief that after post-mortem purification the soul goes back to God and lives eternally as a god with the gods.
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Thrice-Greatest Hermes, Vol. I: Prolegomena CONCERNING THE CRATER OR CUP 451 / CONCERNING THE CRATER OR CUP 453 / CONCERNING THE CRATER OR CTJP 455 / THE DISCIPLES OF THRICE -GREATEST HERMES 459; lines 25126-25223 confidence: medium

As a god of learning, I-em-hetep shared attributes of Thoth, took Thoth’s place in funeral ceremonies and embalming, later absorbed the duties of Thoth as Scribe of the Gods, and was credited with words of power protecting the dead in the Underworld.

The passage attributes protective words of power for the dead in the Underworld to I-em-hetep and says the deceased soul unites with him in the funeral valley.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANBBIA 217 / PHILO OF ALEXANDRIA 219 / PHILO OF ALEXANDRIA 221 / PHILO OP ALEXANDRIA 223; lines 12746-12851 confidence: medium

Thespesius’ guide in the Unseen World points out soul colors and markings: different colors indicate specific vices, while purification removes blemishes so the soul becomes ray-like and uniformly colored.

The Vision of Hades scene includes a guide in the Unseen World, moral colors or blemishes on souls, and purification that removes those blemishes.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PLATO : CONCERNING METEMPSYCHOSIS 433 / VOL. I. 28 / PLATO : CONCERNING METEMPSYCHOSIS 435 / THE VISION OF EE; lines 24065-24151 confidence: high

Er is described as killed in battle; his body is brought home on the tenth day still fresh, and on the twelfth day, when placed on the funeral pyre, he awakes and reports experiences in the invisible world.

Er is killed, awakens on the funeral pyre, and tells of experiences in the invisible world; Aridaeus's parallel experiences are also framed as descriptions of after-death conditions.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PLATO : CONCERNING METEMPSYCHOSIS 435 / THE VISION OF EE / THE VISION OF ER 439 / THE VISION OF ER 441; lines 24257-24356 confidence: medium

When Er and the souls arrive, they must go to Lachesis. A prophet arranges them in order, takes lots and samples of lives from Lachesis's lap, ascends a raised place, and begins the proclamation of the Virgin Lachesis, Daughter of Necessity.

Er and the souls arrive at a station before Lachesis, where a prophet orders them and handles lots and samples of lives.
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Thrice-Greatest Hermes, Vol. I: Prolegomena REMAINS OF THE TRISMEGISTIC LITERATURE 13 / REMAINS OP THE TRISMEGISTIC LITERATURE 15 / VOL. I, 17 2 / HISTORY OJ THE EVOLUTION OF OPINION 19; lines 2010-2107 confidence: medium

'Till now, my son, I, banished from my home, have lived expatriate in exile. Now safe and sound I seek my home once more.'

The attributed speech describes Hermes as exiled from home, freed from bodily bonds, and returning to a supreme happy state reached by the universe's citizens after death.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 297 / THE MYSTERIES OF ISIS AND OSIRIS 299 / THE MYSTERIES OF ISIS AND OSIRIS 301 / THE MYSTERIES OF ISIS AND OSIRIS 303; lines 17123-17234 confidence: medium

Egyptians call the subterrene space to which souls depart after death Amenthe, the name signifying "the [space] which takes and gives."

The Egyptians are said to call the subterrene space to which souls depart after death Amenthe, a name explained as the space which takes and gives.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 355 / THE MYSTERIES OF ISIS AND OSIRIS 357 / THE MYSTERIES OF ISIS AND OSIRIS 359 / THE MYSTERIES OF ISIS AND OSIRIS 361; lines 20227-20330 confidence: high

This God is far from earth and pure of death and decay; souls in bodies and passions can commune only dimly through philosophically trained mind.

Freed souls pass to the Formless, Invisible, Passionless, and Pure, where this God becomes their guide and king.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 363 / THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24; lines 21134-21296 confidence: medium

Visionary and apocalyptic records are said to be conditioned by the visionary’s inherited conceptions; examples include Buddhist, Hellenic, Egyptian, Ezekiel/Babylonian, and Christian visionary imagery.

The passage names the Visit to Hades of Setme and Si-Osiri and their passage through the Seven Halls, and elsewhere mentions the Egyptian Amenti as a familiar visionary topography.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24 / CONCEBNING THE JEON-DOCTRINE 393 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 415; lines 22918-23017 confidence: medium

The soul, by the first weight of matter, falls from the Zodiac and Galaxy into lower spheres; during descent it is wrapped in a luminous body and develops separate motions.

The descending soul passes from Zodiac and Galaxy into lower spheres, receives a luminous body, and develops faculties in named planetary spheres.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 153 / THE MYTH OF MAN IN THE MYSTERIES 155 / THE MYTH OF MAN IN THE MYSTERIES 157 / THE MYTH OF MAN IN THE MYSTERIES 159; lines 9112-9234 confidence: medium

“Cyllenian Hermes summoned forth the souls / Of men mindful” in a passage naming a “Conductor and Reconductor of souls” and “Cause of souls.”

Hermes is called conductor and reconductor of souls and is cited as summoning the souls of mindful men.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 155 / THE MYTH OF MAN IN THE MYSTERIES 157 / THE MYTH OF MAN IN THE MYSTERIES 159 / THE MYTH OF MAN IN THE MYSTERIES 161; lines 9237-9286 confidence: high

“Hermes leads them, moving his rod, and they follow, squeaking” — described as “the souls in a cluster.”

Hermes leads souls with his rod, and the souls follow him in a cluster.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 157 / THE MYTH OF MAN IN THE MYSTERIES 159 / THE MYTH OF MAN IN THE MYSTERIES 161 / VOL. L 11; lines 9288-9356 confidence: high

“they followed Him squeaking — the souls, the Logos.”

Souls are led by Hermes or the Logos through dark ways and past named threshold-like landmarks including Ocean, the White Rock, the Gates of the Sun, and the People of Dreams.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 165 / THE MYTH OF MAN IN THE MYSTERIES 167 / THE MYTH OF MAN IN THE MYSTERIES 171 / THE MYTH OF MAN IN THE MYSTERIES 173; lines 9983-10116 confidence: high

The passage says those who do not pass through the Gate of the Heavens remain dead; the Phrygians call the transformed Man God, and he becomes God by rising from the dead and passing through the Gate into Heaven.

The Man passes through the Gate of the Heavens into Heaven, and Paul’s ascent to the second or third heaven is connected with the same Gate.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 185 / THE MYTH OF MAN IN THE MYSTERIES 187 / THE MYTH OF MAN IN THE MYSTERIES 189 / THE MYTH OF MAN IN THE MYSTERIES 191; lines 11077-11197 confidence: medium

The Soul is described as surrounded by a deer's form, laboring beneath Death's rule, seeing the Light, weeping, rejoicing, being judged, and dying.

The Soul is under Death's rule, seeks to flee bitter Chaos, does not know how to pass through, and a path is promised through aeons and mysteries.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE SEVEN ZONES AND THEIR CHARACTERISTICS 415 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 417 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 419 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 421; lines 23277-23366 confidence: medium

The passage distinguishes the seven zones from the celestial spheres, states that passions and desires withdraw into a nature void of reason, and identifies the Hermetic zones as a region of purification for lower human soul-energies.

The passage connects seven zones with purification of lower soul energies and also summarizes a corresponding below-earth seven-zone Tartarus where the animal soul disintegrates amid chastisements and horrors.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE SEVEN ZONES AND THEIR CHARACTERISTICS 417 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 419 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 421 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 423; lines 23369-23475 confidence: high

Origen's description of the Ophite Diagram is summarized: the chart of Unseen Spaces has Upper, Middle, and Lower divisions; the Middle Space has ten circles within a great circle called Leviathan; the Lower Space has seven circles of ruling daimones or Archontics, called Behemoth.

The passage describes a chart of Unseen Spaces and a doctrine in which the soul after death is led to one of two cosmic destinations.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE SEVEN ZONES AND THEIR CHARACTERISTICS 417 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 419 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 421 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 423; lines 23369-23475 confidence: high

Celsus, as quoted by Origen, reports that after bodily death two angelic groups stand beside the soul: Angels of Light and Archontics or Angels of Darkness; the evil soul is led by Daimones to Behemoth and the pure soul to Leviathan.

The pure soul is led to Leviathan, while the evil soul is led by Daimones to Behemoth; angels of light and archontic powers flank the soul.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE SEVEN ZONES AND THEIR CHARACTERISTICS 419 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 421 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 423 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 425; lines 23478-23575 confidence: high

The author says Enoch concerns the Last Day, while the Ophite writer has in view the ascent of an initiate's soul after death.

The Ophite writer is described as focusing on the ascent of the initiate's soul after death.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE SEVEN ZONES AND THEIR CHARACTERISTICS 419 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 421 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 423 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 425; lines 23478-23575 confidence: medium

The author deduces from Enoch that the upper space of the Ophite Diagram represents celestial paradise, the state of pure mind or of the righteous.

The upper space of the Ophite Diagram is interpreted as celestial paradise or the state of pure mind of the righteous.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE SEVEN ZONES AND THEIR CHARACTERISTICS 419 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 421 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 423 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 425; lines 23478-23575 confidence: medium

In the Vision of Er, arcs of ascending and descending souls end in two sky orifices and two earth orifices, imagined as a divided hollow ring or as two serpents arched above and below with mouths and tails as orifices.

The Vision of Er and Pistis Sophia are cited for souls moving through sky and earth orifices, arched serpents, and the Lower Dragon's mouth and tail.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE SEVEN ZONES AND THEIR CHARACTERISTICS 419 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 421 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 423 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 425; lines 23478-23575 confidence: medium

Leviathan is female and Behemoth male; together they form the circumference of the Great Wheel of Necessity, the Wheel of Genesis.

Leviathan and Behemoth together are described as forming the circumference of the Great Wheel of Necessity, the Wheel of Genesis.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE SEVEN ZONES AND THEIR CHARACTERISTICS 421 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 423 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 425 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 427; lines 23578-23658 confidence: medium

Origen, according to the passage, reports that in Ophite teaching the soul's consciousness passes animal-formed rulers, breaks through the Fence of Iniquity, turns to higher spheres, and in the seventh sphere addresses the ruler H5r8eus with a defence of innocence.

The soul passes domains and spheres, encounters rulers, crosses a fiery boundary or gate, and approaches Celestial Paradise.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE SEVEN ZONES AND THEIR CHARACTERISTICS 423 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 425 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 427 / PLATO: CONCEENING METEMPSYCHOSIS; lines 23660-23753 confidence: medium

The soul “becomes the slave of bodies of strange form,” bearing the body as a load, “not as the ruler, but the ruled.”

The author explicitly introduces the Platonic doctrine of transmigration of souls, while the excerpt refers to souls’ next journey round and to embodiment in strange forms.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE SEVEN ZONES AND THEIR CHARACTERISTICS 425 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 427 / PLATO: CONCEENING METEMPSYCHOSIS / PLATO : CONCERNING METEMPSYCHOSIS 431; lines 23756-23858 confidence: high

After ending their first life, other souls are judged; some go below Earth for correction and penalty, while others are raised to a space in Heaven and live according to the condition suited to their prior human life.

After life, souls are judged; some go below Earth for correction and penalty, while others are raised to Heaven for reward.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE VISION OF EE / THE VISION OF ER 439 / THE VISION OF ER 441 / THE VISION OF ER 443; lines 24359-24456 confidence: high

“It is not your daimon who will have you assigned to him by lot, but ye who will choose your daimon... The responsibility is the chooser's; God is blameless.”

The passage stages souls in an invisible-world setting choosing daimons and mortal lives before another birth that brings death.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE VISION OF ER 439 / THE VISION OF ER 441 / THE VISION OF ER 443 / THE VISION OF ER 445; lines 24459-24558 confidence: high

A soul that lives a sound philosophic life and receives a favorable choice may live happily and travel an easy celestial path from here to the other world and back again.

The passage takes place in news from the other world and describes souls choosing lives before returning from there to earthly existence.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE VISION OF ER 439 / THE VISION OF ER 441 / THE VISION OF ER 443 / THE VISION OF ER 445; lines 24459-24558 confidence: high

A soul that lives a sound philosophic life and receives a favorable choice may live happily and travel an easy celestial path from here to the other world and back again.

The passage explicitly describes a path from earthly life to the other world and back again, with easier celestial or more difficult lower routes implied.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE VISION OF ER 441 / THE VISION OF ER 443 / THE VISION OF ER 445 / THE VISION OF ER 447; lines 24561-24660 confidence: high

The daimon brings the soul to Clotho beneath her hand and spindle to ratify its chosen fate, then to Atropos so its destinies become irreversible.

The passage gives an ordered route through fate ratification, the Throne of Necessity, the Plain of Forgetfulness, the River Heedlessness, and entry into birth or return to the body.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 51 / THOTH THE MASTER OF WISDOM 53 / THOTH THE MASTER OF WISDOM 55 / THOTH THE MASTER OF WISDOM 57; lines 3856-3948 confidence: high

Chapter ciiii of the Ritual is cited for a mysterious Net in the Under World. The deceased fears it and must know the names of its poles, ropes, weights, small cords, and hooks in order to escape it and use it to catch food rather than be caught by those who lay snares.

The deceased must learn the names of every part of the Under World Net in order to escape it and use it, rather than being trapped by snare-layers.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 59 / THOTH THE MASTER OF WISDOM 61 / THOTH THE MASTER OF WISDOM 63 / THOTH THE MASTER OF WISDOM 65; lines 4252-4348 confidence: medium

The ritual speech of one being resurrected into an Osiris says the speaker has come to Osiris, follows God Thoth, and rejoices in Thoth’s deeds; Thoth brings sweet air, life, strength, and the north wind.

Thoth brings breath and life, illumines the path with rays, and removes defects by the magical power of uttered words.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 63 / THOTH THE MASTER OF WISDOM 65 / THOTH THE MASTER OF WISDOM 67 / THOTH THE MASTER OF WISDOM 69; lines 4450-4556 confidence: medium

The Holy Land of those gone out from the body is described, with an OCR-garbled river reference, as divided into three regions or states: Rusta, the Territory of Initiation; Aahlu, the Territory of Illumination; and Ameriti, the Place of Union with the Unseen Father.

The Holy Land belongs to those gone out from the body, and the Just follow a Path through successive stages after the tomb portal is lifted.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 65 / THOTH THE MASTER OF WISDOM 67 / THOTH THE MASTER OF WISDOM 69 / THOTH THE MASTER OF WISDOM 71; lines 4559-4659 confidence: medium

Initiation, illumination, and perfection prepare for endless union with Light; in Aahlu the Osirified purified soul passes beyond the mortal mind-plane, opens the Gates of the Celestial Nile, receives the Atf-crown of Illumination, and goes to the Father in the sphere called Eight.

The soul passes beyond the mortal mind-plane, opens celestial gates, receives a crown, and goes to the Father.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 67 / THOTH THE MASTER OF WISDOM 69 / THOTH THE MASTER OF WISDOM 71 / THOTH THE MASTER OF WISDOM 73; lines 4662-4757 confidence: medium

The moon is linked with the sublunary region, described as the first after-death state where souls are purified from earthly stains.

The sublunary region is described as the first after-death state where souls are purified from earthly stains.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 71 / THOTH THE MASTER OF WISDOM 73 / THOTH THE MASTER OP WISDOM 75 / THOTH THE MASTER OF WISDOM 11; lines 4858-4949 confidence: high

The passage distinguishes three phases: real instruction and living initiation; recitation over uninitiated dead to aid the departed soul in the middle passage; and later burial of chapters as protective talismans or magical words of power.

The recitation over the dead aids the departed soul in the middle passage and instructs it on the path it must travel.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 71 / THOTH THE MASTER OF WISDOM 73 / THOTH THE MASTER OP WISDOM 75 / THOTH THE MASTER OF WISDOM 11; lines 4858-4949 confidence: medium

The passage distinguishes three phases: real instruction and living initiation; recitation over uninitiated dead to aid the departed soul in the middle passage; and later burial of chapters as protective talismans or magical words of power.

Chapters of the Book of the Master are buried with the defunct as talismans and regarded as magical words of power.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 71 / THOTH THE MASTER OF WISDOM 73 / THOTH THE MASTER OP WISDOM 75 / THOTH THE MASTER OF WISDOM 11; lines 4858-4949 confidence: medium

Recitation over the uninitiated dead is described as efficacious prayer; after death the soul is freed from the body and can be instructed on its path, while an initiated priest recites or chants the passages.

The passage says the soul is freed from the prison of the body and then can be instructed about its required path.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 73 / THOTH THE MASTER OP WISDOM 75 / THOTH THE MASTER OF WISDOM 11 / THOTH THE MASTER OP WISDOM 79; lines 4952-5045 confidence: high

The doctrine is summarized as the Path of the Just after fleshly bonds are loosened, through stages including Light, Wisdom, Second Birth, Well of Life, Fire, Judgment, and union with Light, Great Creator.

The passage explicitly presents a Path pursued by the Just after the flesh is loosened, with named sequential stages and a culminating union.
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Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. I. 28 / PLATO : CONCERNING METEMPSYCHOSIS 435 / THE VISION OF EE / THE VISION OF ER 439; lines 24154-24254 confidence: high

Er is made a spectator in a daimonian or psychic plane of a turning point in the ascent and descent of souls, seemingly midway between Tartarus and Heaven.

The passage describes souls' ascent and descent, a liminal region between Tartarus and Heaven, travelers in a daimonian meadow, and a journey upward toward the boundary of heaven.
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Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. I. 29 / CONCEENING THE CEATEE OE CUP / CONCERNING THE CRATER OR CUP 451 / CONCERNING THE CRATER OR CUP 453; lines 24851-24955 confidence: high

Mead says Plutarch's vision may be compared with Plato's Vision of Er; Thespesius is conducted through Hades or the invisible world by a deceased kinsman and encounters a chasm and crater.

Thespesius is conducted through Hades or the invisible world by a deceased kinsman and encounters a named otherworld place.
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Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. I. 369 24 / CONCEBNING THE JEON-DOCTRINE 393 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 415 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 417; lines 23020-23111 confidence: medium

Supernal bodies are summoned upward and immune from death, while the soul is drawn down to terrene bodies and thought to die when imprisoned in the fallen region and abode of death.

The passage describes the soul’s descent through spheres or into terrene bodies, its temporary confinement, and its eventual return from body to the light of Everlasting Life.
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Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. I. 8 / MAIN SOURCE OP TRISMEGISTIC LITERATURE 115 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 117 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 119; lines 6990-7091 confidence: medium

The passage suggests reading the river as "the Celestial Nile on which the soul of the initiated sailed in the solar boat."

The passage conditionally interprets the river as the Celestial Nile on which the soul of the initiated sails in the solar boat.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ABOUT THE COMMON MIND / ABOUT THE COMMON MIND 201 / ABOUT THE COMMON MIND 203 / ABOUT THE COMMON MIND 205; lines 8717-8799 confidence: medium

"on departing from the body, he will be guided by the twain unto the Choir of Gods and Blessed Ones."

The passage says that on departing from the body, the rightly using person is guided by mind and speech/logos to the Choir of Gods and Blessed Ones.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) CORPUS HEEMETICUM X. (XL) / VOL. II. 10 / COMMENTAKY / VOL, II. 11; lines 7204-7367 confidence: medium

At death, mind is stripped of wrappings, takes a fiery body, traverses every space, and abandons the soul to judgment and chastisement; when mind becomes a daimon, it takes a fiery body to execute God's services.

At death mind is stripped, takes a fiery body, traverses every space, and functions as a daimonic servant of God.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) CORPUS HEEMETICUM X. (XL) / VOL. II. 10 / COMMENTAKY / VOL, II. 11; lines 7369-7455 confidence: medium

The passage speaks of psychology, inner teaching, and profound wisdom, then contrasts after-death illumination with the eternal torment idea of popular religion.

The passage explicitly names after-death illumination and describes a fiery Body of Purification that burns impurities and restores memory of Gnosis.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ON THOUGHT AND SENSE 137 / ON THOUGHT AND SENSE 139 / CORPUS HEEMETICUM X. (XL) / VOL. II. 10; lines 6259-6449 confidence: medium

A soul entering a human body and persisting in vice misses deathlessness and the Good, turns toward a path to creeping things, and is described as ignorant, passion-blinded, and enslaved to strange bodies.

Ignorance is named as the soul's vice; the vicious soul is blinded by bodily passions, enslaved to strange-formed bodies, and directed toward a path to creeping things.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ON THOUGHT AND SENSE 137 / ON THOUGHT AND SENSE 139 / CORPUS HEEMETICUM X. (XL) / VOL. II. 10; lines 6451-6630 confidence: high

At bodily exit, soul withdraws, spirit and soul are described in relation to blood and spirit, and mind, stripped of wrappings, takes a fiery body, traverses every space, and leaves the soul to judgment and chastisement.

The passage describes separation from the body, mind taking a fiery body and traversing every space, the soul facing judgment or chastisement, and divergent outcomes for pious and impious souls.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEM ANDRES, THE SHEPHERD OF MEN 37 / S8 THRICE-GREATEST HERMES / PCEM ANDRES, THE SHEPHERD OF MEN 39 / PCEMANDRES, THE SHEPHERD OP MEN 41; lines 2134-2213 confidence: high

The subject of instruction is “the Way Above” or “ascent of the soul out of the body at death.”

The passage explicitly names the Way Above as the ascent of the soul out of the body at death and then maps stages through dissolution, zones, and the Eighth Sphere.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEM ANDRES, THE SHEPHERD OF MEN 37 / S8 THRICE-GREATEST HERMES / PCEM ANDRES, THE SHEPHERD OF MEN 39 / PCEMANDRES, THE SHEPHERD OP MEN 41; lines 2134-2213 confidence: high

Irrational tendencies come from the Harmony of the Fate-Sphere of seven subordinate spheres or zones, and in these zones the person leaves inharmonious propensities deprived of energy.

The soul leaves inharmonious propensities deprived of energy in the seven zones of the Fate-Sphere.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANJDRES, THE SHEPHERD OF MEN 9 / PGSMANDRES, THE SHEPHERD OF MEN 11 / PCEMANDRES, THE SHEPHERD OF MEN 13 / PCEMANDRES, THE SHEPHERD OF MEN 15; lines 1066-1145 confidence: high

When the material body is dissolved, the body is surrendered to change, the former form vanishes, and the way of life is surrendered to the Daimon.

After the material body dissolves, the passage gives a staged sequence: bodily change, return of faculties, ascent through seven zones, arrival at the Eighth, and final approach to God.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIOM OF KINGS 299 / THE ENCOMIUM OF KINGS 301 / THE ENCOMIUM OF KINGS 303 / VOL. II. 20; lines 13798-13983 confidence: medium

Impious souls have "return to Heaven denied" and "migration into other bodies" appointed.

The passage states that impious souls are denied return to Heaven and assigned migration into base bodies.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY / VOL. 11. 16 / THE SECRET SERMOK ON THE MOUNTAIN 243; lines 10444-10746 confidence: medium

The commentary lists vices, virtues, zones, and powers, then says the first seven virtues directly oppose the first seven vices and that the Twelve are permutations of Ignorance.

The passage contrasts the present living rebirth with a Poemandres arrangement describing transformation of a good man after death, and it preserves a list of numbered zones and powers.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) XXIII / VOL. II. 23 / XXVII / XXVIII; lines 15032-15183 confidence: high

At the soul’s departure from the body, judgment and weighing of merit pass to the highest daimon; the pious soul rests in appropriate places, while the soul stained with evil is driven from Above into the Depths and handed to hurricanes and vortices of Air, Fire, and Water.

The passage explicitly describes the soul’s departure from the body followed by judgment and weighing of its merit by its highest daimon.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) XXIII / VOL. II. 23 / XXVII / XXVIII; lines 15032-15183 confidence: high

At the soul’s departure from the body, judgment and weighing of merit pass to the highest daimon; the pious soul rests in appropriate places, while the soul stained with evil is driven from Above into the Depths and handed to hurricanes and vortices of Air, Fire, and Water.

The pious and just soul rests in appropriate places, while the soul soiled by evil deeds and vice is driven downward and punished.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) XXIII / VOL. II. 23 / XXVII / XXVIII; lines 15032-15183 confidence: medium

At the soul’s departure from the body, judgment and weighing of merit pass to the highest daimon; the pious soul rests in appropriate places, while the soul stained with evil is driven from Above into the Depths and handed to hurricanes and vortices of Air, Fire, and Water.

The wicked soul is driven from Above into the Depths and handed to warring hurricanes and vortices of Air, Fire, and Water, then dragged between Heaven and Earth on the waves of Cosmos.
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jain

Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) HERMANN JACOBL / AATARANGA S0TRA. / KNOWLEDGE OF THE ( WEAPON. / FIRST LESSON 3 .; lines 2095-2181 confidence: medium

Many do not remember whether they descended at birth from eastern, southern, western, northern, above, below, or intermediate directions.

Birth and rebirth are expressed through descent, arrival, and wandering in cardinal, vertical, and intermediate directions.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE (7INAS. 24! / LIVES OF THE OINAS. 243 / LIVES OF THE GIN AS. / LIVES OF THE 0INAS. 255; lines 12031-12150 confidence: low

Mahavira is described as a Gnatri Kshatriya and prince/native of Videha; after thirty years in Videha, his parents die, and he fulfills his promise with permission from his elder brother and kingdom authorities.

Mahavira's parents are said to have gone to the world of the gods, glossed by the translator as having died.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE (7INAS. 24! / LIVES OF THE OINAS. 243 / LIVES OF THE GIN AS. / LIVES OF THE 0INAS. 255; lines 12285-12412 confidence: medium

Mahavira knew and saw conditions of the world of gods, men, and demons, including where beings come from, where they go, and whether they are born as men, animals, gods, or hell-beings.

Mahavira knows where beings come from and go, including rebirth as men, animals, gods, or hell-beings.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) THIRD PART. / FIFTEENTH LECTURE, / BOOK II, LECTURE 15. 19 1 / BOOK II, LECTURE 15. 193; lines 9729-9804 confidence: high

Mahavira's parents are worshippers of Pārcva and followers of the Sramanas; they practice penance to protect six classes of lives, reject all food on Rosa-grass, die, are born as gods in Adbhuta Kalpa, and will later reach perfection, wisdom, liberation, final Nirvana, and the end of misery.

The parents reject food, die through final mortification, are born as gods, and are later to reach perfection, wisdom, liberation, final Nirvana, and the end of misery.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BIFTH LECTURE, / CALLED / DESCRIPTION OF THE HELLS. / Sée the note on Uttaradhyayana XIX, 50, above p. 94, note I.; lines 16393-16506 confidence: medium

Prisoners in hell go to Santakshawa, glossed as cutting; punishers tie their hands and feet and cut them with axes like wooden planks.

The passage gives a sequence of named or described hell places, including Santakshawa, a hell of boiling filth, a hot crowded place, and a stinking crowded hell.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK 2, LECTURE 2. 361 / BOOK 2, LECTURE 2. 363 / BOOK 2, LECTURE 2. 365 / BOOK 2, LECTURE 2, 267; lines 20537-20724 confidence: medium

Wrong sciences are practiced for food, drink, clothing, lodging, bedding, and pleasure; practitioners are said to be born after death among Asuras and evildoers, and later deaf and dumb or night-blind.

The passage connects wrong sciences practiced for material benefit with post-mortem birth among Asuras and evildoers and later impaired rebirth.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK 2, LECTURE 2. 363 / BOOK 2, LECTURE 2. 365 / BOOK 2, LECTURE 2, 267 / BOOK 2, LECTURE 2, 371; lines 20727-20899 confidence: medium

When the man orders one person, several attendants ask what they should do or bring. Unworthy men call him a god or anointed of the gods, but noble men say he performs cruel actions; they associate him with the southern region, hell, the dark fortnight, and difficulty obtaining future enlightenment.

Noble observers associate the cruel man with the southern region, hell, and the dark fortnight, and state that he will not easily obtain enlightenment; the surrounding doctrinal sections contrast demerit with liberation and merit with final beatitude.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK 2, LECTURE 2. 365 / BOOK 2, LECTURE 2, 267 / BOOK 2, LECTURE 2, 371 / BOOK 2, LECTURE 2, 375; lines 20934-21085 confidence: high

Those given to sensual pleasures acquire the Karman of many sinful actions, which generally bear them downwards.

The passage gives a sequence from sinful action and Karman to death, descent below the earth, and arrival at the bottom of hell, followed by a description of hell and its pains.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK 2, LECTURE 7. 435 / INDEX OF NAMES AND SUBJECTS. / GAINA SOTRAS. / INDEX OF NAMES AND SUBJECTS.; lines 24135-24426 confidence: medium

The index has entries for a description of hell, jackals in hell, and Kadambavaluka as a river of hell.

The index points to a description of hell and separately lists jackals in hell and Kadambavaluka as a river of hell.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK I, LECTURE 2, CHAPTER 2, / BOOK I, LECTURE 2, CHAPTER 3. 257 / THIRD CHAPTER. / BOOK I, LECTURE 2, CHAPTER 3. 259; lines 15266-15363 confidence: medium

Those who kill living beings go to the world of the wicked, the abode of the Asuras; foolish people sin while questioning who has returned from the next world.

Harmful killers are said to go to the world of the wicked or abode of Asuras, while merciful householders are said to go to the world of the gods; beings’ forms are attributed to their own Karman.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK I, LECTURE 5, CHAPTER I. 279 / BIFTH LECTURE, / CALLED / DESCRIPTION OF THE HELLS.; lines 16298-16391 confidence: high

Cruel sinners who commit bad deeds sink into dreadful hell full of dense darkness; named bad acts include killing, injuring, taking what is not freely given, and failing to learn control; at life’s end the sinner goes head downward to a place of torture.

The passage describes sinners at the end of life sinking head downward into darkness, arriving at a place of torture, crossing hell-rivers, and reaching the sunless hell Asurya.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK I, LECTURE 5, CHAPTER I. 279 / BIFTH LECTURE, / CALLED / DESCRIPTION OF THE HELLS.; lines 16298-16391 confidence: high

Vaitarani is described as a horrible river with cutting waves like sharp razors; the condemned cross while urged by arrows and wounded with spears; punishers pierce them with darts, pikes, and tridents, they go in a boat losing memory, and are thrown to the ground.

The condemned cross the Vaitarani, whose waves cut like razors, while driven by arrows, wounded with spears, and associated with a boat crossing.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK I, LECTURE I2. 315 / PWECE THY LECTURE; / CALLED / BOOK I, LECTURE 12. 319; lines 18310-18351 confidence: medium

The expounder knows himself and the world, where creatures go and do not return from, what is eternal and transient, birth, death, and future existences.

The figure knows where creatures go, whence they will not return, birth and death, future existences, and the tortures of beings below in hell.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) CALLED / DESCRIPTION OF THE HELLS. / Sée the note on Uttaradhyayana XIX, 50, above p. 94, note I. / SECOND CHAPTER.; lines 16509-16699 confidence: high

The speaker says he will tell of perpetual suffering endured by sinners for crimes and deeds committed in former lives.

The chapter enumerates multiple hell settings, named places, tortures, animals, and implements through which sinners suffer because of deeds in former lives.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) CALLED / ON ACTIVITY 2. / BOOK 2, LECTURE 2. 357 / BOOK 2, LECTURE 2. 361; lines 20256-20345 confidence: medium

After leaving the body, he is accompanied by Karman and goes “from womb to womb, from birth to birth, from death to death, from hell to hell”; bad Karman accrues.

The pride section describes a person leaving the body, accompanied by Karman, and moving through wombs, births, deaths, and hells.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) CALLED / THE DOCTRINE 2, / BOOK I, LECTURE I, CHAPTER I. 237 / BOOK I, LECTURE I, CHAPTER 2, 239; lines 14245-14273 confidence: medium

"they do not cross the Flood of Life" because they ignore the true relation of things, are not versed in the true Law, and hold heretical opinions.

The passage uses the image of not crossing the Flood of Life for those lacking true doctrine.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) GAINA SOTRAS. / INDEX OF NAMES AND SUBJECTS. / GAINA SUTRAS. / INDEX OF NAMES AND SUBJECTS,; lines 24534-24826 confidence: medium

"Ratnabha hell"; "Ratnaprabha hell"; "Safigivani, a hell"; "Santakshama, a hell"; "Sarkarabha hell"; "Tama hell"; "Tamatama hell"; "Valukabha hell".

The index lists multiple hells and infernal landmarks, including a caldron, mountain, and river of hell.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) INTRODUCTION . / UTTARADHYAYANA. / CONTENTS. / CONTENTS. 1X; lines 546-644 confidence: low

The contents list a lecture on knowledge of women, with chapter notes on women tempting a monk and treating him afterwards; they also list description of the hells and praise of Mahavira.

The contents include a lecture titled description of the hells.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE I. 5 / LECTURE II. 9 / LECTURE II. II / LECTURE II. 13; lines 2733-2923 confidence: medium

According to actions, creatures sometimes go to the gods, hells, or become Asuras, Kshattriyas, Kandalas and Bukkasas, worms, moths, Kunthu, or ants.

The passage lists worlds or states reached in accordance with actions, including gods, hells, Asuras, non-human births, human birth, upper regions, and layered heavens.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE II. 13 / LECTURE III. 17 / LECTURE IV. 19 / LECTURE V. 21; lines 3134-3229 confidence: medium

The man suffers illness and disease and fears the next world when reflecting on his deeds.

The passage mentions the next world, places in hell, the sinner’s destination, and being born again according to deeds.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE II. 9 / LECTURE II. II / LECTURE II. 13 / LECTURE III. 17; lines 2926-3029 confidence: high

Yakshas descend after the expiration of life and are born as men; the described man is born with goods, family advantages, health, wisdom, fame, and power, and later obtains true knowledge through former religious merit.

Yakshas remain according to merit, then descend after life expires and are born as men.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE III. 17 / LECTURE IV. 19 / LECTURE V. 21 / LECTURE V. 23; lines 3232-3417 confidence: high

Outward tokens such as hair or baldness do not save a sinful ascetic; a sinful mendicant will not escape hell, while a pious man, monk or householder, ascends to heaven.

The passage says a pious man ascends to heaven and describes self-controlled persons going to the highest luminous regions.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE III. 17 / LECTURE IV. 19 / LECTURE V. 21 / LECTURE V. 23; lines 3232-3417 confidence: high

Outward tokens such as hair or baldness do not save a sinful ascetic; a sinful mendicant will not escape hell, while a pious man, monk or householder, ascends to heaven.

The passage distinguishes hell, heaven, the world of the Yakshas, freedom from misery, powerful godhood, and luminous high regions as outcomes connected with conduct and discipline.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE IV. 19 / LECTURE V. 21 / LECTURE V. 23 / LECTURE VII. 27; lines 3436-3534 confidence: medium

After enjoying comforts, wealth, and pleasures, squandering wealth, and committing sins, he is burdened by Karman, believes only in the visible world, and grieves at death like the ram when the guest arrives.

The sinner dies under the burden of Karman and goes unwillingly to the world of the Asuras, described as a dark place.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE V. 21 / LECTURE V. 23 / LECTURE VII. 27 / LECTURE VII. 29; lines 3537-3639 confidence: high

Three merchants travel with capital: one gains, one preserves his capital, and one loses it. The text applies the parable to the Law: capital is human life, gain is heaven, and lost capital leads to hell or animal birth.

The passage maps human life to capital and describes different post-human outcomes: heaven or the state of gods for gain, human rebirth for preserved capital, and hell or animal birth for lost capital; it also speaks of an upward course.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE V. 23 / LECTURE VII. 27 / LECTURE VII. 29 / LECTURE VIII. 31; lines 3642-3744 confidence: high

One who has not renounced pleasure “will go astray”; one who has renounced pleasure expects to “become a god.”

The passage explicitly contrasts rebirth among humans, in hell, and as a god according to conduct and virtue.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XII. 53 / LECTURE XII. 55 / LECTURE XIII. 57 / LECTURE XIII. 59; lines 5080-5175 confidence: medium

“As a lion takes hold of an antelope, so Death leads off a man in his last hour”; relatives cannot save or share his suffering, and “the Karman follows the doer.”

The dying person leaves relatives, animals, property, house, wealth, and grain behind, cannot have suffering shared by kin, and enters another existence with only Karman.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XII. 55 / LECTURE XIII. 57 / LECTURE XIII. 59 / LECTURE XIV. 61; lines 5178-5269 confidence: high

A speaker compares impermanent pleasures to a bird leaving a fruitless tree, advises noble action, Law, and compassion if pleasure cannot be abandoned, and says this can lead to becoming a god in a new existence.

Noble action and compassion are said to lead to godhood in a new existence; the pleasure-seeking king sinks into hell; former merit leads to noble birth after a prior heavenly existence.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XIX, 89 / LECTURE XIX. 91 / LECTURE XIX. 93 / LECTURE XIX, 95; lines 6882-6983 confidence: medium

The speaker says he was knocked down like an antelope and burned and roasted on piles in a blazing fire as atonement for sins.

The passage names hell, describes repeated punishments, and includes distinct infernal settings such as a blazing fire, the river Vaitarami, and a dagger-leaved forest.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XIX. 99 / TWENTIETH LECTURE. / THE GREAT DUTY OF THE NIRGRANTHAS. / LECTURE XX, 105; lines 7402-7499 confidence: medium

The sinner goes from darkness to darkness and toward hell and brute rebirth; forbidden alms and devouring like fire lead to hell; perversity harms more than an enemy; nakedness is vain without right understanding; the self-willed sinner leaves the road of the highest Ginas and desires pleasure like an osprey.

The sinner is described as moving from darkness to darkness, rushing to hell, and being born again as a brute; forbidden alms are also said to lead to hell.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XVI. 75 / LECTURE XVII. 77 / LECTURE XVII. 79 / LECTURE XVIII. 81; lines 6159-6346 confidence: high

The monk teaches that actions, good or wicked, accompany a person with their Karman to the next existence; the king is taught the Law, desires purity, gives up kingly power, and adopts the faith of the Ginas before Gardabhali.

The teaching says actions, with their Karman, accompany a person to the next existence; sinners go to hell and the righteous obtain heaven.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XVI. 75 / LECTURE XVII. 77 / LECTURE XVII. 79 / LECTURE XVIII. 81; lines 6159-6346 confidence: medium

Sa#zaya says he was an illustrious god in the Mahaprava heaven and descended from Brahmaloka to be born as a man, knowing the length of his life and that of others.

Sa#zaya says he was formerly a god in the Mahaprava heaven and descended from Brahmaloka to be born as a man.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XVIII. 81 / LECTURE XVIII. 85 / LECTURE XVIII. 87 / LECTURE XIX, 89; lines 6577-6673 confidence: high

A traveller without provisions suffers hunger and thirst; similarly, one who goes to the next world without following the Law suffers. A traveller with provisions is happy; similarly, one who has followed the Law is happy and exempt from Karman and suffering.

The passage explicitly compares the next world to a long journey and following the Law to carrying provisions that prevent suffering on the way.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XVIII. 87 / LECTURE XIX, 89 / LECTURE XIX. 91 / LECTURE XIX. 93; lines 6778-6879 confidence: high

He contrasts earthly heat and cold with infinitely greater hell heat and cold and says he has suffered both in hell.

The son describes hell as the setting of heat, cold, roasting, rivers, boilers, saws, thorn trees, crushing presses, wild dogs, weapons, and a red-hot iron car, with some sufferings linked to sins.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXIII. 12! / LECTURE XXIII. 123 / LECTURE XXIII. 125 / LECTURE XXIII. 127; lines 8493-8591 confidence: medium

A boat on an ocean with many currents is discussed; Gautama says only a non-leaking boat reaches the opposite shore and identifies the body as the boat, life as the sailor, and the Circle of Births as the ocean crossed by great sages.

The body is called a boat, life a sailor, and the Circle of Births an ocean that great sages cross toward the opposite shore.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXIII. 12! / LECTURE XXIII. 123 / LECTURE XXIII. 125 / LECTURE XXIII. 127; lines 8493-8591 confidence: medium

A safe, happy, quiet place is described as difficult to approach and free from old age, death, pain, and disease; it is called Nirvaza, freedom from pain, or perfection, and sages who reach it end the stream of existence.

Gautama describes Nirvaza as a safe, happy, quiet, eternal place without old age, death, pain, or disease, reached by sages who end the stream of existence.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXIV. 133 / LECTURE XXIV. 135 / LECTURE XXV, 139 / LECTURE XXV. I41; lines 9253-9306 confidence: medium

The speaker refuses alms and urges a Brahmana to enter the order immediately to avoid being drifted about on the dreadful ocean of Samsara with dangerous eddies.

The passage describes Samsara as a dreadful ocean whose eddies are dangers and warns against being drifted about in it.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXIX. 161 / LECTURE XXIX. 163 / LECTURE XXIX. 165 / LECTURE XXIX. 167; lines 10589-10691 confidence: medium

By turning from the world, the monk does no bad actions, destroys acquired Karman, and will “cross the forest of the fourfold Samsara.”

The monk’s turning from the world culminates in crossing the forest of the fourfold Samsara.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXVIII. 153 / LECTURE XXVIII. 155 / LECTURE XXIX. I 159 / LECTURE XXIX. 161; lines 10287-10384 confidence: medium

Longing for liberation gives the soul desire for the Law, destroys passions, avoids bad Karman, removes wrong belief, establishes right faith, and leads to perfection after a limited number of births.

The soul is said to leave the road of Samsara and enter the road to perfection; the passage also discusses birth outcomes and perfection after limited births.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXXIII. 195 / LECTURE XXXIV. 197 / LECTURE XXXIV, 199 / LECTURE XXXIV. 201; lines 12375-12578 confidence: medium

The passage gives durations for white leśyā generally, then for grey, blue, and black leśyās of denizens of hell, and for leśyās of animals and men; it frames this as duration in the four walks of mundane existence.

The passage maps leśyā colors and durations onto classes of mundane existence and states that lower or good leśyās bring the soul into miserable or happy courses of life, with a specified timing for new birth.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXXIV. 201 / LECTURE XXXVI. 207 / LECTURE XXXVI. 209 / LECTURE XXXVI. 2II; lines 12884-12982 confidence: high

The passage asks where perfected souls are debarred, reside, leave their bodies, and go; it answers that they are debarred from the non-world, reside at the top of the world, leave bodies below, and go there on reaching perfection.

On reaching perfection, souls leave their bodies below and go to reside at the top of the world.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXXVI, 213 / LECTURE XXXVI, 217 / LECTURE XXXVI. 219 / LECTURE XXXVI. 221; lines 13411-13511 confidence: medium

Denizens of hell are said to be of seven kinds according to seven hells, named Ratndbha, Sarkarabha, Valukabha, Pankabha, Dhaimabha, Tama, and Tamatama in the passage’s printed/OCR form.

The passage names seven hells, assigns denizens to them, locates them in only part of the world, and gives graded durations for life in each hell.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXXVI. 207 / LECTURE XXXVI. 209 / LECTURE XXXVI. 2II / LECTURE XXXVI, 213; lines 12985-13184 confidence: medium

They all dwell in one part of the world, have developed knowledge and faith, have crossed the boundary of Samsara, and have reached perfection.

The passage distinguishes perfected beings from beings still in Samsara and says the perfected have crossed the boundary of Samsara and reached perfection.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXXVI. 221 / LECTURE XXXVI. 223 / LECTURE XXXVI. 227 / LECTURE XXXVI. 229; lines 13847-13949 confidence: medium

The great Vimana Sarvartha(siddha) has a fixed life duration of thirty-three Sagaropamas, with no difference between longest and shortest duration.

The passage describes divine life spans and death-related outcomes including bad births and Bodhi at death.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) PRLFATORY NOTE TO THE NEW EDITION / CONTENTS. / INTRODUCTION . / UTTARADHYAYANA.; lines 330-440 confidence: medium

The parable of the ram is said to illustrate the folly of the sinner who misses his chance of reaching a more exalted state of existence.

The ram parable is said to illustrate the folly of the sinner who misses his chance of reaching a more exalted state of existence.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) SECOND CHAPTER. / BOOK I, LECTURE 3, CHAPTER 3. 265 / THIRD CHAPTER. / BOOK I, LECTURE 3, CHAPTER 4. 269; lines 15775-15877 confidence: medium

“As Vaitarazit, the river (of hell), is difficult to pass, so in this world women are to the unwise (a temptation) difficult to overcome.”

The Vaitarani, named as the river of hell, is said to be difficult to pass and is used as an analogy for a difficult temptation.
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mesopotamian

An Old Babylonian Version of the Gilgamesh Epic Part III / PREFATORY NOTE / INTRODUCTION. / VIII.; lines 1575-1646 confidence: medium

The twelfth tablet is described as didactic and as illustrating belief that there is no escape from the netherworld; proper burial and care of the dead can secure only a fairly comfortable rest.

The twelfth tablet is described as illustrating the belief that there is no escape from the netherworld after death.
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An Old Babylonian Version of the Gilgamesh Epic Part III / PREFATORY NOTE / INTRODUCTION. / VIII.; lines 1575-1646 confidence: medium

Enkidu is reintroduced; his shade is invoked by Gilgamesh, rises from the lower world, and Gilgamesh asks him to tell the law of the earth that he has experienced.

Gilgamesh asks Enkidu's shade to tell the law of the earth, but the shade answers, 'I cannot tell.'
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Assyrian and Babylonian Literature: Selected Translations A RITUAL TABLET 407 / ISHTAR'S DESCENT TO HADES / ISHTAR'S DESCENT TO HADES 409 / ISHTAR'S DESCENT TO HADES 411; lines 25292-25399 confidence: high

"Ishtar has gone down into the earth, and has not yet come forth" and has "descended to the land of No-Return," after which the non-union refrain is repeated.

Ishtar is said to have descended to the land of No-Return and not come forth; later Namtar sprinkles her with water of life and leads her out through gates.
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Assyrian and Babylonian Literature: Selected Translations A RITUAL TABLET 407 / ISHTAR'S DESCENT TO HADES / ISHTAR'S DESCENT TO HADES 409 / ISHTAR'S DESCENT TO HADES 411; lines 25292-25399 confidence: high

"Ea in the wisdom of his heart created a man," Uddushunamir, and tells him to set his face toward the gate of the land of No-Return so that the seven gates may open.

The passage mentions the seven gates of the land of No-Return and then describes Ishtar being led out through gates as garments and ornaments are restored to her.
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Assyrian and Babylonian Literature: Selected Translations A RITUAL TABLET 405 / A RITUAL TABLET 407 / ISHTAR'S DESCENT TO HADES / ISHTAR'S DESCENT TO HADES 409; lines 25166-25289 confidence: high

The porter tells Allatu that her sister Ishtar has crossed waters; Allatu reacts and asks what Ishtar desires.

The passage names Ishtar's descent, says she has crossed waters, and places her entry in Kutu, the under-world and land of No-Return.
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Assyrian and Babylonian Literature: Selected Translations ASSYRIAN AND BABYLONIAN LITERATURE / THE GILGAMESH NARRATIVE 345 / TABLET X / THE GILGAMESH NARRATIVE 347; lines 21620-21728 confidence: high

“closed are the Waters of Death ... which bolt its entrance”; Gilgamesh is asked how he will cross the sea and what he would do if he reached the Waters of Death.

The passage centers on a dangerous crossing of the Waters of Death; an editorial note places the Isle of the Blessed beyond these waters, and Gilgamesh reaches the shore of Per-napishtim, his ancestor.
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Assyrian and Babylonian Literature: Selected Translations ASSYRIAN AND BABYLONIAN LITERATURE / A RITUAL TABLET 405 / A RITUAL TABLET 407 / ISHTAR'S DESCENT TO HADES; lines 25108-25163 confidence: high

The section heading names Ishtar's descent, and the opening says Ishtar, daughter of the Moon-god, directs attention toward the land of No-Return, the house of darkness, Irkalla's dwelling-place.

The passage names the land of No-Return, a house of darkness, a one-way road, a gate, a porter, and the conditions of those inside.
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Assyrian and Babylonian Literature: Selected Translations INTRODUCTION XV / XX ASSYRIAN AND BABYLONIAN LITERATURE / INTRODUCTION XXV / XXX ASSYRIAN AND BABYLONIAN LITERATURE; lines 2301-2399 confidence: medium

The passage states that the Gilgamesh epic is composite like the Homeric poems and the Nibelungenlied, then lists episodes including Gilgamesh's rule, Uchat and Eabani, the Elamite expedition, Ishtar's rejected love and vengeance, the mountain-bull, the Mountain of the Sunset, the Waters of Death, the Deluge, the Plant of Life, and Eabani's spirit recalled from the nether-world.

The passage describes the nether-world as an abode of departed shades, names Ishtar's Descent, and lists the recall of Eabani's spirit from the nether-world.
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Assyrian and Babylonian Literature: Selected Translations INTRODUCTION XV / XX ASSYRIAN AND BABYLONIAN LITERATURE / INTRODUCTION XXV / XXX ASSYRIAN AND BABYLONIAN LITERATURE; lines 2401-2503 confidence: high

Ishtar arrives before the gates of the land of No-Return; after the seventh gate she is brought naked and helpless before Allatu, queen of the nether-world.

Ishtar travels to the land of No-Return, passes through gates, and reaches the queen of the nether-world.
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Assyrian and Babylonian Literature: Selected Translations ISHTAR'S DESCENT TO HADES / ISHTAR'S DESCENT TO HADES 409 / ISHTAR'S DESCENT TO HADES 411 / ISHTAR'S DESCENT TO HADES 413; lines 25402-25471 confidence: high

"He led her out through the seventh gate and restored to her the great crown of her head."

The figure is led out through the seventh gate, and her crown is restored.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 341 / THE GILGAMESH NARRATIVE 343 / TABLET IX / ASSYRIAN AND BABYLONIAN LITERATURE; lines 21453-21511 confidence: low

Editorial note and excerpt state that Gilgamesh meets scorpion-men at the foot of Mount Mashu; the mountain has a guarded entrance, reaches heaven, and extends down to Aralu, glossed as Hades.

Mount Mashu is described as reaching down to Aralu, glossed in the passage note as Hades, while Gilgamesh arrives at its guarded entrance.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 343 / TABLET IX / ASSYRIAN AND BABYLONIAN LITERATURE / THE GILGAMESH NARRATIVE 345; lines 21514-21554 confidence: medium

Gilgamesh sees the monster's friendly eyes, recovers from fright, and tells the scorpion-man that he intends to go to Per-napishtim, his ancestor, who has been removed into the gods' assembly and has power over life and death.

The passage maps sequential liminal stations: scorpion-man, mountain of Mashu, gate, twelve miles of darkness, seashore, and wondrous tree, all on a journey toward a figure connected with life and death.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 359 / THE GILGAMESH NARRATIVE 361 / THE GILGAMESH NARRATIVE 363 / TABLET XII; lines 22632-22724 confidence: medium

The lament lists activities Eabani no longer performs, including temple-going, wearing white garments, anointing, using bow, staff, and sandals, shouting a war cry, and interacting with wife and son; it says the spirits of death have taken him captive.

The lament says the spirits of death have taken Eabani captive and connects him with netherworld woes.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 359 / THE GILGAMESH NARRATIVE 361 / THE GILGAMESH NARRATIVE 363 / TABLET XII; lines 22632-22724 confidence: medium

In Columns II and III, Gilgamesh goes alone into the temple of Ningul and laments similarly; the lament says Eabani has gone down from earth into darkness, with uncertainty marked in the translation.

The temple lament says Eabani has gone down from earth into darkness and that earth has snatched him away.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 361 / THE GILGAMESH NARRATIVE 363 / TABLET XII / THE GILGAMESH NARRATIVE 365; lines 22727-22830 confidence: high

Gilgamesh addresses Father Bel, saying that a fly's sting and insects have cast him down, that Eabani has sunk to the shades, and that pestilence, Nergal's demon, and the battlefield have not taken him; Bel cannot help.

Eabani has sunk to the shades, is raised as a spirit from the ground, and is asked to describe the land he has seen; the final column reports afterlife conditions.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 361 / THE GILGAMESH NARRATIVE 363 / TABLET XII / THE GILGAMESH NARRATIVE 365; lines 22727-22830 confidence: high

The rest of Col. IV and all of Col. V are lost; Col. VI closes with Eabani's description of joys for the hero slain in battle with due burial and the miserable lot of the man denied burial rites; the stated lesson is to take good care of the dead.

The passage contrasts the cared-for or battle-slain dead whose spirit is at rest with the unburied corpse whose spirit does not find rest in the earth.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 363 / TABLET XII / THE GILGAMESH NARRATIVE 365 / THE GILGAMESH NARRATIVE 367; lines 22833-22986 confidence: high

Eabani has gone down into the netherworld; his friend, using witchcraft, has brought him up again so he can describe what he saw.

Eabani is said to have gone down into the netherworld, been brought up again by his friend through witchcraft, and reported what he saw.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 363 / TABLET XII / THE GILGAMESH NARRATIVE 365 / THE GILGAMESH NARRATIVE 367; lines 22833-22986 confidence: high

The house of darkness is the dwelling of Irkalla/Allatu, a no-return place without light where inhabitants eat dust and clay and are clothed like birds.

The house of darkness is described as a place without return, without light, where inhabitants eat dust and clay and sit in darkness.
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Cuneiform Parallels to the Old Testament INDEX / INDEX / INDEX / INDEX; lines 26292-26435 confidence: low

No-return, land of, 121

The index lists a place called the land of No-return; no narrative details are present in this passage.
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Cuneiform Parallels to the Old Testament IV. PRIMITIVE REVELATION AND THE / EARLY KINGS1 / FIRST TABLET 4 / SECOND TABLET; lines 6156-6201 confidence: high

"To that dwelling, which one enters, but comes not forth again, / To that road, whose course returns not again"; the dwelling's inhabitants are denied light.

The dream describes a dwelling one enters but cannot leave, a road that does not return, denied light, earth and clay as food, bird-like feathers, and darkness.
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Cuneiform Parallels to the Old Testament NINTH TABLET / TENTH TABLET / ELEVENTH TABLET / TWELFTH TABLET; lines 7224-7452 confidence: medium

Gilgamesh is back in Uruk after failed journeys and wants to go to the abode of the dead to learn from the dead about life and its problems.

Gilgamesh returns from failed journeys, seeks the abode of the dead, and fails to meet the conditions for reaching it.
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Cuneiform Parallels to the Old Testament NINTH TABLET / TENTH TABLET / ELEVENTH TABLET / TWELFTH TABLET; lines 7224-7452 confidence: high

Gilgamesh fails the conditions for reaching the dead; Ellil and Sin do not grant his request, while Ea commands Nergal to send up Engidu's spirit.

Ea commands Nergal, and Nergal opens the earth so Engidu's spirit comes out and speaks with Gilgamesh.
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Cuneiform Parallels to the Old Testament NINTH TABLET / TENTH TABLET / ELEVENTH TABLET / TWELFTH TABLET; lines 7224-7452 confidence: medium

Gilgamesh and Engidu speak after the spirit emerges; Engidu cannot reveal the mysteries, and the passage concludes that the search for eternal life failed but afterlife companionship gives comfort.

Engidu cannot lift the curtain of the great mysteries, but the passage offers limited comfort about the next world.
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Cuneiform Parallels to the Old Testament PRAYER OF THE RAISING OF THE HAND TO ISHTAR / NIN GA8AN HAR-8AG-KALAM-MA BAR-ZU / WISDOM LITERATURE / WISDOM LITERATURE; lines 11814-12051 confidence: medium

“I, a hero, go to the conflict, the way of no return”; the hymn then laments Damu, Gishzida, Lamga, Dagalushumgalanna, and the “brother of the mother of Belit-seri.”

The hero goes on the way of no return, is said to have gone to the bosom of the earth, and reaches a far away land that is not revealed.
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Cuneiform Parallels to the Old Testament SEVENTH TABLET / EIGHTH TABLET / NINTH TABLET / TENTH TABLET; lines 6404-6442 confidence: medium

Siduri-Sabitu says no one from old days has crossed that sea except Shamash; the crossing is difficult and painful, with deep waters of death before it.

Siduri-Sabitu describes an almost uncrossable sea, deep waters of death, and a difficult, painful way before the destination.
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Cuneiform Parallels to the Old Testament TWELFTH TABLET / VI. EA AND ATRAKHASIS1 / MM II: / VII. ISHTAR'S DESCENT TO HADES1; lines 8313-8514 confidence: high

Ishtar, daughter of Sin, turns toward the land of No-return, Irkalla's dark dwelling; the realm is described as a road and house of no return where light is absent, dust and clay are sustenance, inhabitants are bird-clothed, and dust covers door and bolt.

A divine figure goes toward and seeks entry into the land of No-return, a dark realm described in detail as the destination of the dead.
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Cuneiform Parallels to the Old Testament TWELFTH TABLET / VI. EA AND ATRAKHASIS1 / MM II: / VII. ISHTAR'S DESCENT TO HADES1; lines 8313-8514 confidence: high

Ishtar, daughter of Sin, turns toward the land of No-return, Irkalla's dark dwelling; the realm is described as a road and house of no return where light is absent, dust and clay are sustenance, inhabitants are bird-clothed, and dust covers door and bolt.

The passage gives repeated spatial and experiential features of the realm: no return, darkness, absence of light, dust and clay as sustenance, and dust over door and bolt.
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Cuneiform Parallels to the Old Testament TWELFTH TABLET / VI. EA AND ATRAKHASIS1 / MM II: / VII. ISHTAR'S DESCENT TO HADES1; lines 8516-8726 confidence: high

At successive doors, the watchman makes Ishtar enter and removes adornments and garments, including head ornament, ear ornament, neck stone, breast ornaments, girdle with birth stones, bracelets, and breech-cloth; each reply states that these are the orders of the sovereign of the land.

Ishtar descends to the land of No-return and passes through successive doors or gates.
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Cuneiform Parallels to the Old Testament TWELFTH TABLET / VI. EA AND ATRAKHASIS1 / MM II: / VII. ISHTAR'S DESCENT TO HADES1; lines 8516-8726 confidence: medium

At successive doors, the watchman makes Ishtar enter and removes adornments and garments, including head ornament, ear ornament, neck stone, breast ornaments, girdle with birth stones, bracelets, and breech-cloth; each reply states that these are the orders of the sovereign of the land.

At each door, items are removed from Ishtar, ending with removal of the breech-cloth and a note that she is nude on entry to the abode of the dead.
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Cuneiform Parallels to the Old Testament TWELFTH TABLET / VI. EA AND ATRAKHASIS1 / MM II: / VII. ISHTAR'S DESCENT TO HADES1; lines 8729-8924 confidence: high

The seven doors of the land of No-return are opened before the addressed figure; Ereshkigal is to see and rejoice; the figure asks for the khalziki water skin to drink water.

The passage names seven doors of the land of No-return and later describes Ishtar's movement through seven doors during her exit.
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Cuneiform Parallels to the Old Testament VI. EA AND ATRAKHASIS1 / MM II: / VII. ISHTAR'S DESCENT TO HADES1 / VIII. NERGAL AND ERESHKIGAL1; lines 8926-9107 confidence: medium

Nergal comes to Ereshkigal’s door, calls to the porter to open or unlock it so he may enter before Ereshkigal, and the porter tells Namtar that a god stands at the entrance.

The passage emphasizes Ereshkigal’s door and Nergal’s stationing of companions at successive numbered doors up to the fourteenth in the preserved text.
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Cuneiform Parallels to the Old Testament VI. EA AND ATRAKHASIS1 / MM II: / VII. ISHTAR'S DESCENT TO HADES1 / VIII. NERGAL AND ERESHKIGAL1; lines 9109-9183 confidence: medium

Translator note: Namtar went before the gods but did not find the offending god; Ea ordered his son Nergal to go before Ereshkigal and promised fourteen demons of sickness as defenders, after which Nergal goes to Ereshkigal's realm.

The note states that Nergal is sent to the realm of Ereshkigal accompanied by fourteen demons of sickness as defenders.
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The Epic of Gilgamish THE ARRIVAL AT THE GATE OF THE FOREST. / THE SIXTH TABLET. / OF THE GODDESS ISHTAR, WHO FELL IN LOVE WITH THE HERO AFTER HIS / EXPLOIT AGAINST HUMBABA.; lines 2101-2281 confidence: high

Enkidu sees a dark-faced man whose nails are like lion claws; the figure overcomes him and presses him down.

A dark figure overcomes Enkidu and leads him by a no-return road to the Dwelling of Darkness, where the conditions and inhabitants of the underworld are described.
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The Epic of Gilgamish THE ARRIVAL AT THE GATE OF THE FOREST. / THE SIXTH TABLET. / OF THE GODDESS ISHTAR, WHO FELL IN LOVE WITH THE HERO AFTER HIS / EXPLOIT AGAINST HUMBABA.; lines 2101-2281 confidence: high

“Me did he lead to the Dwelling of Darkness, the home of Irkalla,” a dwelling from which the entrant does not come forth and a road with no returning.

The underworld is described as a dwelling without daylight where the tenants eat dust and mud, wear feathers, and sit in darkness.
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The Epic of Gilgamish THE ARRIVAL AT THE GATE OF THE FOREST. / THE SIXTH TABLET. / OF THE GODDESS ISHTAR, WHO FELL IN LOVE WITH THE HERO AFTER HIS / EXPLOIT AGAINST HUMBABA.; lines 2101-2281 confidence: high

At the gate or house are humbled crowns, former rulers, offerings and cool water, ritual specialists, Etana, Sumuqan, Ereshkigal the Queen of the Underworld, and Belit-seri the Recorder of Hades reading before her.

The dream locates Ereshkigal, Queen of the Underworld, and Belit-seri, Recorder of Hades, within the House of Dust.
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The Epic of Gilgamish THE ARRIVAL AT THE GATE OF THE FOREST. / THE SIXTH TABLET. / OF THE GODDESS ISHTAR, WHO FELL IN LOVE WITH THE HERO AFTER HIS / EXPLOIT AGAINST HUMBABA.; lines 2584-2740 confidence: medium

Gilgamish asks the Wine-maker for the way and token to Uta-Napishtim and says he will traverse the Ocean if possible, or range over the desert if it is impossible.

The Wine-maker describes an unprecedented Ocean crossing, rough ferrying, and deep Waters of Death that bar the approaches to Uta-Napishtim.
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The Epic of Gilgamish THE ARRIVAL AT THE GATE OF THE FOREST. / THE SIXTH TABLET. / OF THE GODDESS ISHTAR, WHO FELL IN LOVE WITH THE HERO AFTER HIS / EXPLOIT AGAINST HUMBABA.; lines 2743-2913 confidence: high

Gilgamish and Ur-Shanabi go forth in their vessel, launch the boat on the billow, embark, and after the stated course arrive at the Waters of Death.

The voyage reaches the Waters of Death, where Ur-Shanabi warns that the water must not touch Gilgamish's hand and requires repeated use of poles to cross.
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The Epic of Gilgamish THE ARRIVAL AT THE GATE OF THE FOREST. / THE SIXTH TABLET. / OF THE GODDESS ISHTAR, WHO FELL IN LOVE WITH THE HERO AFTER HIS / EXPLOIT AGAINST HUMBABA.; lines 3640-3739 confidence: high

The speaker asks, "What thou hast seen of the laws of the Underworld?" Enkidu answers that if he tells, the speaker will sit weeping; the speaker says to let him sit weeping.

The speaker asks what Enkidu has seen of the laws of the Underworld, and Enkidu reports several different conditions of dead persons and ghosts.
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The Epic of Gilgamish THE ARRIVAL AT THE GATE OF THE FOREST. / THE SIXTH TABLET. / OF THE GODDESS ISHTAR, WHO FELL IN LOVE WITH THE HERO AFTER HIS / EXPLOIT AGAINST HUMBABA.; lines 3640-3739 confidence: high

Enkidu says the spirit of a corpse lying in the desert does not rest in earth, and that a ghost with none to tend it eats cup lees and broken bread thrown into the street.

A corpse lying in the desert has a spirit that does not rest in earth, while a ghost with none to tend it eats cup dregs and broken bread from the street.
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The Epic of Gilgamish The Epic of Gilgamish / EPIC OF GILGAMISH / OF ORIENTAL STORIES. / PREFACE.; lines 73-171 confidence: medium

After the plant is lost, Gilgamish seeks to summon Enkidu from Hades by transgressing mourning taboos; at the bidding of the God of the Underworld, Enkidu comes forth and describes the sad fate of the dead.

Enkidu comes forth from Hades or the Underworld and describes the sad fate of the dead there.
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native american southwest

Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 167-266 confidence: medium

Comparative notes mention a Navajo tale of a hermaphrodite twin who dies and becomes ruler of ghosts in the lower world; they also mention a Russell variant and a Navajo account with Coyote instead of Raven as diviner.

A comparative note reports a twin's death, later presence in the lower world, and rulership over ghosts.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 63-165 confidence: high

A note says the old couple are rulers of the world of the dead; ghosts reach it through the place of emergence and cannot return because the ladders are worn out; the place is reached by four trails.

A note says ghosts reach the world of the dead through the emergence place and cannot return because the ladders are worn out.
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The Mountain Chant: A Navajo Ceremony NOTE ON THE ORTHOGRAPHY OF NAVAJO WORDS. / ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION.; lines 1338-1429 confidence: medium

“We look for you,” explained as an intimation that when he left the earth he should return to the gods and dwell among them forever.

A god tells the Navajo, “We look for you,” and the passage explains this as an intimation that when he leaves the earth he will return to the gods and dwell among them forever.
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The Pima Indians THE BOT AND THE BEAST / THE NAUOHTY GRANDCHILDREN / DEITIES / THE SOUL AND ITS DESTINY; lines 12652-12717 confidence: high

Some say souls go east to the land of the dead, Si'allk Rs&n or Morning Base, the place where the sun rises; it is separated from the living by Earth Crack. The other world is joyful, with feasting and dancing, and no spiritual reward or punishment for conduct in life.

The dead go to an eastern land called Morning Base or the place where the sun rises, separated from the living by Earth Crack.
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The Pima Indians The Pima Indians / INTRODUCTION / HISTORY / VILLAGES; lines 637-715 confidence: medium

The Pimas strongly believe they came from the east; the abode of their dead is there, and their gods dwell there.

The passage locates Pima origin, the abode of the dead, and the gods in the east.
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The Pima Indians VIEWS CONCERNING DEATH / MODE OF BURIAL / THK PIMA INDIANS / FUNERAL RITES; lines 9615-9653 confidence: high

Water and pinole are placed on the grave for the soul's use in the other world; survivors tell the soul to go to its home in the East and not return.

The grave receives water and pinole for the soul's use in the other world, though the passage says the journey itself takes only a moment.
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The Pima Indians VIEWS CONCERNING DEATH / MODE OF BURIAL / THK PIMA INDIANS / FUNERAL RITES; lines 9615-9653 confidence: high

Water and pinole are placed on the grave for the soul's use in the other world; survivors tell the soul to go to its home in the East and not return.

The survivors instruct the soul to go to its home in the East and not to come back.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 2699-2793 confidence: high

The ti'amoni is buried reclining with raw cotton, an eagle plume, corn pollen, cotton at feet and heart, and food; objects and food are placed on the northern road traveled after death, and singers pray all night and are bathed in yucca suds.

The ti'amoni's burial includes food in the grave, food on the road, and objects planted over the road to the north, which is described as the road traveled after death.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 2795-2835 confidence: medium

The Sia are said not to practice ancestor worship; the road to Shipapo is crowded with spirits returning to the lower world and unborn infants coming from it; ancestors do not return once entering Shipapo; Zuni kokko and Sia Ka'suna are discussed as masked personations with different ancestry status.

The road to Shipapo is described as crowded with spirits returning to the lower world and unborn infants coming from the lower world.
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The Sia CHILDBIRTH. / RITES WITH CHILDBIRTH. 133 / MORTUARY BELIEFS AND CUSTOMS. / STEVEK80N.1 MORTUARY CUSTOMS. 145; lines 7103-7180 confidence: high

On the fourth day the spirit starts for the lower world after hovering near the pueblo; a ceremony is held, a ha'chamoni made on the third day is placed on the north road, food is deposited, and clothing is cut and thrown over the road.

The spirit begins a fourth-day journey on the north road to the lower world and receives a ha'chamoni and food for the journey.
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The Sia CHILDBIRTH. / RITES WITH CHILDBIRTH. 133 / MORTUARY BELIEFS AND CUSTOMS. / STEVEK80N.1 MORTUARY CUSTOMS. 145; lines 7103-7180 confidence: high

At the lower-world entrance, two guards ask the spirit for its credential, examine the ha'chamoni, and allow entry to Shipapo and to the mother in the lower world; without a ha'chamoni the spirit cannot enter and must roam in the north.

Entrance guards require the ha'chamoni credential; without it the spirit cannot enter and must roam in the north.
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The Sia CHILDBIRTH. / RITES WITH CHILDBIRTH. 133 / MORTUARY BELIEFS AND CUSTOMS. / STEVEK80N.1 MORTUARY CUSTOMS. 145; lines 7103-7180 confidence: high

All animal spirits go to the lower world; domestic animals serve their masters there, Sussistinnako knows property, and prey animals receive a ha'chamoni with dance and ceremony and carry it as a credential like a human spirit.

Animal spirits go to the lower world, and prey animals receive and carry a ha'chamoni credential like a human spirit.
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The Sia DI8KASK8. / DREN. / IIURIAL CUSTOMS. / TURNBB. 1 RELIGION. 193; lines 9699-9732 confidence: medium

All are said to desire the lower region and later communication with the living; those who go above are denied that privilege.

The passage contrasts a desired lower region that permits later communication with the living and an upper region that denies it.
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The Sia DI8KASK8. / DREN. / IIURIAL CUSTOMS. / TURNBB. 1 RELIGION. 193; lines 9699-9732 confidence: medium

For natural death, the spirit is supposed to dwell on earth after undergoing four years of rest or probation in the grave.

A spirit of one who dies naturally is said to undergo four years of rest in the grave before dwelling on earth.
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The Sia DISBASK8. / DI8KASK8. / DREN. / IIURIAL CUSTOMS.; lines 9620-9696 confidence: high

The people are said to believe in a future state; death separates soul and material body; spirits go either up to the sky or down into the earth, and the two classes can communicate.

The passage states that spirits go either up to the sky or down into the earth, and that the soul’s destination depends on conduct and manner of death.
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The Sia GOVERNMENTAL INSTBITMENTALITIES. / FETICHISM. / SOBOEBY. / OMAHA AND PONKA BELIEF AS TO A FUTUBE LIFE.; lines 21916-22019 confidence: high

Frank La Fleche reported a tradition of a man who came back to life and told of the spirit land: for four nights the ghost travels a dark road, then reaches the light of the Milky Way; grave fires should be kept burning four nights to aid the deceased.

The ghost travels a dark road, reaches the Milky Way, and continues along a path to a forked road with distinct destinations.
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The Sia GOVERNMENTAL INSTBITMENTALITIES. / FETICHISM. / SOBOEBY. / OMAHA AND PONKA BELIEF AS TO A FUTUBE LIFE.; lines 21916-22019 confidence: medium

After the Milky Way the road forks; an aged man in a hair-out buffalo robe silently points out roads. One short road leads to good ghosts, another endless road has crying ghosts, and suicide spirits can travel neither road but hover over graves.

The road forks, an aged man points the way, a short road leads to good ghosts, and an endless road is associated with crying ghosts.
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The Sia GOVERNMENTAL INSTBITMENTALITIES. / FETICHISM. / SOBOEBY. / OMAHA AND PONKA BELIEF AS TO A FUTUBE LIFE.; lines 22021-22092 confidence: high

Kansa future-state notions include a good path for a brave man or good hunter and a bad path for a bad man or coward; moccasins, food, and other items are buried because the dead have far to travel.

The Kansa future state includes a good path for a brave man or good hunter and a bad path for a bad man or coward.
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The Sia GOVERNMENTAL INSTBITMENTALITIES. / FETICHISM. / SOBOEBY. / OMAHA AND PONKA BELIEF AS TO A FUTUBE LIFE.; lines 22021-22092 confidence: high

Kansa future-state notions include a good path for a brave man or good hunter and a bad path for a bad man or coward; moccasins, food, and other items are buried because the dead have far to travel.

Moccasins, food, and other articles are buried with the deceased because the deceased is thought to have far to travel.
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The Sia GOVERNMENTAL INSTBITMENTALITIES. / FETICHISM. / SOBOEBY. / OMAHA AND PONKA BELIEF AS TO A FUTUBE LIFE.; lines 22021-22092 confidence: high

The Kansa ghost returns to the spirit village nearest the present habitat; spirit villages form a series beginning at Council Grove and extending along rivers and former tribal routes.

The Kansa dead return to different spirit villages arranged in a series tied to former habitats and river routes, rather than all going to one destination.
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The Sia GREEN CORN DANCE. / BUFFALO DANCING SOCIETY. / XOIWEEB TRADITIONS. / BELIEF IN FUTURE LIFE.; lines 22477-22489 confidence: medium

The passage states that the xoiwere believed in the existence of the ghost or spirit after death.

The passage states belief in a ghost or spirit after death and describes items supplied for that spirit's use after burial.
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The Sia HUNTING DEER. 251 / MISCELLANEOUS IMPLEMENTS. / THE HUDSON HAY ESKIMO. / TURNEB.1 FOLK LORE. 263; lines 12961-13044 confidence: high

Auroras are spirit torches that wake newly dead souls and guide them over an abyss at the edge of the world by a narrow path to a bright abundant land without disease or pain; only the dead and the raven can go there.

Newly dead souls are guided by spirits over an abyss at the edge of the world by a narrow pathway to a land without disease or pain and with abundant food.
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The Sia HUNTING DEER. 251 / MISCELLANEOUS IMPLEMENTS. / THE HUDSON HAY ESKIMO. / TURNEB.1 FOLK LORE. 263; lines 12961-13044 confidence: high

Auroras are spirit torches that wake newly dead souls and guide them over an abyss at the edge of the world by a narrow path to a bright abundant land without disease or pain; only the dead and the raven can go there.

Auroras are described as torches carried by spirits who wake and lead newly dead souls.
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The Sia PEAYBE FOE SICK INFANT. / CHILDBIRTH. / RITES WITH CHILDBIRTH. 133 / MORTUARY BELIEFS AND CUSTOMS.; lines 7022-7100 confidence: high

At separation the living wished to accompany the dead, but the dead said they must wait and must die or grow old and become little children before passing through the door to the departed world.

The passage describes Shipapo, the door or entrance to the other world, the road of death, and detailed features of the dead's future home.
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The Sia PEAYBE FOE SICK INFANT. / CHILDBIRTH. / RITES WITH CHILDBIRTH. 133 / MORTUARY BELIEFS AND CUSTOMS.; lines 7022-7100 confidence: high

The passage describes an aim of reaching an intermediate state and returning toward infancy so one sleeps and awakens in the spirit world as a little child; it also reports temporary deaths in which the spirit goes to the entrance of the other world, looks in, and returns to the earthly body.

Accounts describe the heart stilling and lips becoming cold while the spirit reaches the other-world entrance, looks in, and returns to the body; the returned person's report is trusted.
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The Sia SHRINE OF KNIFE SOCIETY. / RAIN CEREMONIAL OF THE QUER'RANNA SOCIETY. / ALTAR OF SUER'-RAN-NA SOCIETY. / OTHER SOCIETIES.; lines 5200-5300 confidence: medium

The passage introduces the Zuni Kok'ko society and states that youth membership is obligatory to ensure admittance into the dance house in the lake of departed spirits; females sometimes join.

Membership in the Kok'ko society is said to ensure admittance into the dance house in the lake of departed spirits.
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The Sia THC HUDSON BAY ESKIMO / FOLKLORE. 335 / TURNKR.J FOLKLORE. 339 / TURNBB.1 FOLKLORE. 341; lines 17434-17517 confidence: low

At daybreak the child follows the old man's track to a frozen lake; the spirit waits and explains that it cannot dwell among living people and is returning to its abode.

The child follows the spirit's track to a frozen lake, where the spirit says it cannot dwell among living people and is returning to its abode.
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The Sia The Sia / INTRODUCTION. / BABTER.; lines 349-438 confidence: medium

Catholic rites occur after ancestral rites; prayers have already been offered that the soul be received by Sft6-sIs-tin-na-ko into the lower world whence it came.

The soul of the dead is prayed for so that the creator may receive it into the lower world from which it came.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies AGED MAN OF DEER CLAN / TWENTY-THIRD ANNUAL REPORT PL. XXI / IDOL OF AHAYUTA (ELDER GOD OF WAR) / WINTER DANCES OF THK KOK'KOKSHI; lines 7813-7907 confidence: medium

On the following evening, the chief Sha'lako wor'li convenes members, asks who will take the te'likinano and host the Sha'lako, gives the wand to a volunteer, and prays for rain, corn, food, health, and awakening in Ko'thluwala'wa.

Prayers ask that people may not die but sleep and awake in Ko'thluwala'wa, and one prayer mentions passing over one's road to the end before sleeping and awakening there.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies BUREAU OF AMERICAN ETHNOLOGY TWENTY-THIRD ANNUAL REPORT PL. CVI / KABKIT HUNT / TWENTY-THIRD ANNUAL REPORT PL. CVII / TWENTY-THIRD ANNUAL REPORT PL. CVIII; lines 24835-24926 confidence: medium

The Hle'wekwe claim a deep spring has a large place below for deceased Hle'wekwe and beast warriors, who receive plume offerings there and convey them to Ko'tliluwala'wa.

The text locates deceased Hle'wekwe and beast warriors below a deep spring and describes Hle'wekwe rain-makers as leaving the undermost world and passing between their spring and Ko'thluwala'wa.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies BUREAU OF AMERICAN ETHNOLOQY / TWENTY-THIRD ANNUAL REPORT PL. CXI / TWENTY-THIRD ANNUAL REPORT PL. CXII / SWORD SWALLOWERS; lines 25972-26047 confidence: high

Meal is sprinkled with the right hand so one may grow old, sleep, and wake as a little child in Ko'thluwala'wa, where Zuñis go for a time after death; clan women bring bowls of food for a feast, and We'wha addresses the assemblage.

Right-hand meal sprinkling is explained as a prayer to grow old, sleep, and wake as a little child in Ko'thluwala'wa, where Zuñis go for a time after death.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies GAMES / GAMES 329 / INDIANS / STEVENSON) GAMES 333; lines 18581-18656 confidence: low

The leader and three associates visit the rain priest, remove moccasins and head-kerchiefs, deposit bread and husk packages in a basket tray, return the te'na'sali sack, and the rain priest sings four songs to rain priests of the four regions for rain, seeds, good things, long life, and awakening in Ko'thluwala'wa.

In the rain priest's song, the request includes long life and the phrase not to die, but to sleep and awake in Ko'thluwala'wa.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies PUBERTY CUSTOMS / MARRIAGE CUSTOMS / MORTUARY CUSTOMS / STKVENSONJ SOCIAL CUSTOMS 311; lines 17378-17477 confidence: medium

A Sha'lako god is entertained at We'wha's home; despite heart disease she does much work, later declines, is found near the fireplace, and is described as preparing to go to her beloved Ko'thluwala'wa.

We'wha is described as preparing to go to Ko'thluwala'wa and says she is going to the other world and to the gods.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies PUBERTY CUSTOMS / MARRIAGE CUSTOMS / MORTUARY CUSTOMS / STKVENSONJ SOCIAL CUSTOMS 311; lines 17562-17644 confidence: medium

Hii'lian prepared white corn-meal mush; a doctress fed it to the dying man, saying, "Father, take this; it will feed you on the road."

The dying man is fed corn-meal mush while a doctress says it will feed him on the road.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies SHU'MAAKWE / CEREMONIAL OF INITIATION INTO THE SHU'MAAKWE / MA'TKK TSAN'NAKWK 555 / SUN DANCE OF THE I'K'SHATSILO'KWE (CIMEX FRATERNITY); lines 30591-30688 confidence: medium

The passage reports remembered jugglery: men apparently cut apart and cast into fire, gathered in a mi'ha, dropped through a hatchway at He'iwa ki'wi'sine, then rising restored; it also reports the statement that one who passes this ordeal lives to old age and awakens in Ko'thluwala'wa.

The passage quotes a statement that one passing through the ordeal never dies but lives to old age and awakakes in Ko'thluwala'wa, the abiding place of the Council of the Gods.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies STKVKXHOSJ / PUBERTY CUSTOMS / MARRIAGE CUSTOMS / MORTUARY CUSTOMS; lines 17178-17277 confidence: high

The ghost is believed to hover about the village for four nights and start to Ko'thluwala'wa on the fifth morning; doors and hatchways remain ajar for it, and seers may observe such shadow beings.

The passage specifies a four-night stay, departure on the fifth morning, food for a two-day-and-night journey, arrival at a lake, descent by ladder to the Council of the Gods, and passage to the undermost world.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies STKVKXHOSJ / PUBERTY CUSTOMS / MARRIAGE CUSTOMS / MORTUARY CUSTOMS; lines 17280-17375 confidence: medium

The corpse's face, head, and body are washed; meal is applied; two locks of hair are cut and placed in a wall niche; a belief is reported that smoke from burned hair of a deceased friend brings health and passage to Ko'thluwala'wa.

The reported belief says that a person who burns and inhales hair of a deceased friend will not die, but will go to sleep and pass on to Ko'thluwala'wa.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies / INTRODUCTION; lines 386-481 confidence: high

The Zunis are said to believe that the dead supply the earth with water; infants mature in the undermost world; the deceased go first to Ko'thluwala'wa, the abode of the Council of the Gods, and deceased Bow priests join the Ku'pishtaya as lightning-makers.

The deceased go first to Ko'thluwala'wa, the abiding place of the Council of the Gods, with an exception for deceased Bow priests.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. XII / VIEWS OF MOTHER ROCK, WEST SIDE OF TO'WA YAL'LANNE 'CORN MOUNTAIN) / TO THE VALLEY / ANTHROPIC WORSHIP AND RITUAL; lines 2834-2937 confidence: medium

"All male children must be received into the Ko'tikili, in order to enter the sacred dance house of Ko'thluwala'wa after death"; initiation allies the child to a ki'wi'sine.

Initiates are said to enter the sacred dance house at Ko'thluwala'wa after death before proceeding to the undermost world whence they came.
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sikh

The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter II / Chapter III / CHAPTER IV / CHAPTER V; lines 2482-2638 confidence: medium

Nirvan or absorption in God is the supreme object; Sach Khand is a paradise promised to the blest, and some Sikhs identify the two practically.

Sach Khand is described as a paradise promised to the blest, where mutual recognition and everlasting beatitude occur.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter II / Chapter III / CHAPTER IV / CHAPTER V; lines 2482-2638 confidence: high

Good works without devout meditation and mental absorption do not bring Nirvan or Sach Khand; the soul undergoes purgation, returns to a human body, and begins anew.

A person with good works but without meditation does not attain Nirvan or Sach Khand, undergoes purgation, and returns to a human body to begin again.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter III / Chapter IV / Chapter V / Chapter VI; lines 7322-7543 confidence: medium

The Kuchajji hymn presents a worthless woman lacking virtues, friends in the mango's shade, attachment to gold, silver, pearls, rubies, and palaces, forgetfulness of the Bridegroom, and grief from separation from the Spouse.

The woman is described as going to her father-in-law's, the note connects this to the next world, and another hymn refers to acceptance at God's gate and honour in God's courts.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter III / Chapter IV / Chapter V / Chapter VI; lines 7750-7844 confidence: medium

The hymn says death is forgotten amid pleasures, forgetting the Lord ruins life, and “O man, ponder on the one Name, / And thou shalt go to thy home with honour”; it also says God gives gifts, the pious receive nectar, the Name washes impurities, and seasons and the body are changeable.

The hymn says to ponder the one Name, go home with honour, repeat the Name day and night, and have impurities washed away.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 3226-3340 confidence: high

Guru Nanak journeys to Sach Khand and meets Dhru; Dhru leaves home after a step-mother's slight, turns to God, has his worship accepted, and is placed by Vishnu at the centre of the stars.

Guru Nanak is represented as going to Sach Khand, encountering heavenly figures, being sent back, and meeting a Jogi in a lower world on return.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter V / Chapter VI / SIKK. 1 / Chapter VII; lines 7989-8212 confidence: high

“Either seek for high position or for God. Put not thy feet on two boats lest thy property founder.”

The dialogue develops images of boats, a raft, a full river, a stream, and a terrible ocean as settings for crossing, sinking, or being carried over.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter V / Chapter VI / SIKK. 1 / Chapter VII; lines 8214-8405 confidence: medium

Domestic entanglements are a whirlpool; sin is a stone that does not float over; placing the soul on the raft of God's fear saves it, and such a raft is given by God to few.

Domestic entanglements are a whirlpool, sin is a non-floating stone, and the soul placed on the raft of God's fear is saved.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter VI / SIKK. 1 / Chapter VII / Chapter VIII; lines 8744-8906 confidence: medium

The mother urges the Guru to go with them and attend worldly duties for wealth. The Guru's hymn says remembrance of the Lord prepares conveyances for a celestial journey and discusses blind mind, pain, destiny, separation from God, meeting God, and divine favour.

The hymn says that calling on the Lord's name at the end of night brings tents, umbrellas, pavilions, and carriages ready for a celestial journey.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 CHAPTER VII / GURU NANAK, THE FOUNDER OF THE SIKH RELIGION / SIKH I P. I / Chapter I; lines 3691-3898 confidence: high

A slave who has wandered through eighty-four lakhs of existences prays for divine knowledge; God is the giver; the one God pervades all places and dwells in the heart.

The speaker has wandered through eighty-four lakhs of existences and prays for divine knowledge; the perverse continue to wander and transmigrate through eighty-four lakhs of animals.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 CHAPTER VII / GURU NANAK, THE FOUNDER OF THE SIKH RELIGION / SIKH I P. I / Chapter I; lines 4056-4233 confidence: high

'No inquiry shall be made hereafter regarding the utterers of the Name. With banners flying shall they go to heaven.' The passage also says, 'Men are judged according to their acts.'

The passage states that men are judged according to acts, that utterers of the Name go to heaven, and that remembrance of God protects from hell fire.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 CHAPTER VII / GURU NANAK, THE FOUNDER OF THE SIKH RELIGION / SIKH I P. I / Chapter I; lines 4056-4233 confidence: medium

'Put together travelling expenses, and pack up wherewithal to go with thee: Without the Lord thou shalt trudge about wearily.'

The acrostic tells the addressee to gather travelling expenses and provisions to go onward, warning that without the Lord the journey is weary.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter VIII / Chapter IX / Chapter X / THE SIKH RELIGIO; lines 10137-10346 confidence: high

In the dark grave, angels or heralds of the Almighty arrive with orders, carry weapons and fire-shields, and put chains on men’s necks before leading them away.

Sinners are bound and led away, carry a heavy burden of sins, travel a steep dark road, face an executioner behind them and a sea of fire before them.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter X / THE SIKH RELIGIO / Chapter XI / SIKH.; lines 10477-10645 confidence: high

Nanak sees Duni Chand’s wealth flags, gives him a needle for the next world, receives the wife’s objection, teaches that wealth cannot reach the next world except by giving in God’s name and feeding the poor, after which Duni Chand distributes seven lakhs, becomes a disciple, and repeats the Name.

Nanak teaches that if a needle cannot go to the next world, wealth cannot either; wealth is said to accompany a person when given in God’s name and used to feed the poor.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter XIV / Chapter XV / SIKH. / Chapter XVI; lines 13403-13497 confidence: medium

The successor of Pir Baha-ul-Din, the Musalman prelate of Multan, visits Guru Nanak with followers and asks him to help or pray for a successful journey to the next world.

The Pir’s successor asks for help for a successful journey to the next world, and Guru Nanak speaks of departure, honest people leaving with bright faces, and his own soon following after the Pir.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 GURU NANAK, THE FOUNDER OF THE SIKH RELIGION / SIKH I P. I / Chapter I / Chapter II; lines 4879-5070 confidence: medium

Nanak says he first feels pain of separation from God, then hunger for contemplation on Him, fear of Death’s powerful myrmidons, and fear that his body will perish by disease; he says the Name of the Bright and Radiant One purifies, dispels pain and disease, and saves by the true Name.

The verses mention Death’s myrmidons, Death striking at the final hour, the hereafter where name and caste are not considered, and arrival at a final home.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE JAPJP / THE JAPJI 197 / THE JAPJI 199 / THE JAPJI 201; lines 14229-14361 confidence: medium

By obeying Him, wisdom and understanding enter the mind, the person knows all worlds, avoids punishment, and does not depart with Jam. The note identifies Jam as the god of death, previously called Dharmraj, and interprets the verse as no further death but absorption in God.

The obedient person suffers no punishment, does not depart with Jam, is said in the note not to die again but to be absorbed in God, proceeds on an unobstructed path, and attains the gate of salvation.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS / THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259; lines 17938-18161 confidence: medium

A woman has no rest without the Word or Beloved; adornments are useless without the Spouse; the false do not enter God's court; honour comes through the Word.

God's court, a wise Merchant in the next world, and God's treasury evaluate whether persons or wares are true or counterfeit.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS / THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259; lines 18597-18801 confidence: high

Those who drink the nectar of the Name are satisfied and go to God’s court with a dress of honour; those who remember the Name and act according to the Word are delivered.

The passage describes going to God’s court with a dress of honour, no inquiry being made in the next world when the Creator is a friend, death standing over one without the Name, and the soul fleeing when the body falls.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS / THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259; lines 18597-18801 confidence: high

When the body falls, the soul flees; family, adornment, rank, and pride are left behind; dust returns to dust; forgetting the Name is compared to a reed burned in fire, and the world is a chamber of lampblack tarnishing body and soul.

The body falls, the soul flees, family and possessions are left behind, and dust returns to dust.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS / THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259; lines 18803-19047 confidence: medium

Ten stages of man are listed from love of mother's milk through kinship, play, appetite, lust, householding, wrath, old age, difficult breathing, and final burning into ashes.

The ten stages of life culminate in burning and ashes; companions go to the pyre, and the soul flies away showing a road of departure.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 19756-19976 confidence: high

Five opponents assail and plunder the speaker; Death's army stands before the soul; God erected a palace with a woman within; five men rob her; Death destroys the palace, sacks the chamber, captures her, beats her with a mace, chains her neck, and sinners go bound to Death's city.

The five deadly sins rob the soul; Death has an army, destroys the body-palace, captures and chains the soul, and sinners go bound to Death's city.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 20207-20439 confidence: high

Without divine knowledge man ascends or descends according to acts; service to the Guru attains God and the gate of salvation; a man in Death's noose is like a bucket on a rope, now in heaven and now in hell.

The text states that a person ascends or descends according to acts and compares him to a well-bucket moving between heaven and hell while entangled in Death's noose.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 20890-21118 confidence: medium

The speaker will adorn themself to meet the Beloved, has five companions and one husband; the soul departs, the senses weep, and the soul is arrested to give account.

The soul is ordained to depart and give account, Death drives and tortures, and Death's myrmidons pursue but cannot overtake the praise-singer.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 21349-21479 confidence: medium

"Holy men through Thy name shall reach Thy court and Thy presence"; the note also says those who know the Name under the Guru's instruction shall reach God's court.

Holy men or Name-knowers are said to reach God's court and presence, and the passage also speaks of God's justice and name-worship as viaticum.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 21482-21699 confidence: medium

When the sun rises, the body falls and the soul is boiled in hot oil; without the Word the demon is bound and punished on the road of death; Nanak warns the black bee of death.

The passage describes bodily death, the soul boiled in hot oil, and a demon bound and punished on the road of death without the Word.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 21482-21699 confidence: medium

The soul from a strange land is asked why it falls into entanglements when the true Lord dwells within; the fisherman casts his net and the fish leaves the water with tears.

The soul is warned against entanglement in Death’s net, and the fisherman’s net removes the fish from water with tears.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 22148-22347 confidence: medium

Without the true Guru the Name is not obtained and doubt does not depart; serving the Guru brings happiness, release from transmigration, true peace, and absorption in the True One.

Serving the true Guru leads to happiness and release from transmigration; serving the Lord night and day leads to final deliverance and crossing over.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 22349-22596 confidence: medium

The speaker says, “by Thy name shall I cross over,” declares there is “only one True Being” with “no second,” addresses the deity as Beloved, and says Nanak is the deity’s slave and sacrifice.

The passage says the speaker will cross over by the deity’s name and later states that repetition of the Name leads to worship and absorption in God.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 22826-23072 confidence: medium

Under Lunar Days, the Guru counsels disregard of mammon; God’s court is seen in one’s own home, the mammon-attached go in fetters to Death’s gate, suffer transmigration, and are struck by the god of death; emancipation requires Guru instruction.

Those attached to mammon are described as going in fetters to Death’s gate, suffering transmigration, and receiving blows from the god of death.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 23074-23315 confidence: high

The narrator explains that after a Hindu's death a lamp is kept burning for several days to light the departed soul to the next world, then floated on water.

The narrator describes a funerary lamp that lights the departed soul to the next world, and the homily presents a lamp that accompanies a person in this world and the next and is not extinguished at death.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 23317-23545 confidence: high

Those without God and the Word are bound at Death’s gate and punished; those attached to mammon do not reach God’s mansion; holy people know one God, end transmigration, and are absorbed in Him.

The passage names Death’s gate, punishment for sins, hell, a terrible ocean, and a dragon in the sea of terror as consequences for sinners or the dead.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 23547-23761 confidence: medium

Hindus are described as tale-carrying, plundering, and making cooking squares to appear pure; Jogis have long hair and ashes, keep wives, have children, miss the right road, and fail to obtain union with God.

All souls are called travellers; the text speaks of the right road, a pointed-out road, the death-warrant, and recognizing God in the next world if known in this world.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 23763-23971 confidence: high

A householder, Sanyasi, or Jogi is blessed by fixing attention on God’s feet; the seeker searches the house of the body under the Guru; Brahma, Vishnu, and Shiv contemplate the Name; God’s light pervades all regions and creatures; happiness, deliverance, and swimming across come through the true Name.

The passage mentions the true way to swim across, a ferry, a ferryman, a boat associated with the Guru, the other side, and travellers carrying baggage.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 23973-24210 confidence: high

Those who forget the Name endure pain; the condemned plunge into hell and the apostate undergoes transmigration in eighty-four lakhs of species.

The passage describes an order to depart, hell, a narrow sword-edge way, an account, Death's difficult road, and arrival at God's court.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 24212-24426 confidence: medium

The world is called a terrible ocean, crossed through Guru’s instruction and dispelling the heart’s doubts.

The world is explicitly called a terrible ocean, and the passage says it is crossed by Guru’s instruction and by dispelling heart-doubts.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 24656-24874 confidence: medium

The impenitent wicked are described with chains and prison, but recognition of the True One frees bonds; fate is by God's order; the Word enables crossing the terrible ocean; thieves, adulterers, gamblers, slanderers, and backbiters receive punishments; the pious are known in God's court.

The passage says to recognize the Word, which will cause the hearer to cross the terrible ocean.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 VOLUME VI / CHAPTER I / Chapter II / Chapter III; lines 2033-2150 confidence: low

“Brahmans help them to be born, help them to wed, help them to die, and help their souls after death to obtain a state of bliss.”

Brahmans are said to help Sikh souls after death obtain a state of bliss.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 XXXII / XXXIII / THE JAPJI / XXXIV; lines 15150-15219 confidence: medium

Beings are judged according to acts; God's court is true; the elect are accepted and honoured; the Merciful One marks them according to acts; bad and good are distinguished; Nanak says this will be seen on arrival there.

The passage speaks of the realm of righteousness, the realm of knowledge, arrival there, and reaping results of acts in the translator's note.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 XXXVII / THE JAPJI / XXXVIII / SIKH. 1; lines 16321-16548 confidence: high

The passage says the sinful literate person deserves punishment, the illiterate saint should not be punished, people should avoid defeat at God's court, and the literate, illiterate, and headstrong face judgment or punishment hereafter.

The passage mentions God's court, judgment hereafter, punishment in the next world, receiving the fruit of deeds, a narrow road, and hell.
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siberian

Aboriginal Siberia - A Study in Social Anthropology CHAPTER III / PALAEO-SIBERIANS / SOCIAL OKGANIZATION / SOCIAL OKGANIZATION 47; lines 2733-2820 confidence: medium

The soul of an unavenged victim cannot go to the land of the dead, remains near the living as a bird-avenger called fakhch, and finally crumbles into dust.

The unavenged victim's soul cannot go to the land of the dead and remains near the living.
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Aboriginal Siberia - A Study in Social Anthropology CHAPTER VI / PALAEO-SIBERIANS. / CUSTOMS CONNECTED WITH DEATH 147 / CUSTOMS CONNECTED WITH DEATH 149; lines 7613-7710 confidence: high

Worlds exist in each compass direction as receiving places for sacrifices, and there is a separate world under the water.

The passage presents multiple distinct afterlife locations: compass-direction worlds, an underwater world, auroral and lower-sky abodes, a possible ascent to the Supreme Being, and an underground world.
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Aboriginal Siberia - A Study in Social Anthropology CHAPTER VI / PALAEO-SIBERIANS. / CUSTOMS CONNECTED WITH DEATH 147 / CUSTOMS CONNECTED WITH DEATH 149; lines 7613-7710 confidence: high

The peninelau live underground in villages like those on earth; the newcomer joins relatives; dog guardians at the entrance can stop a dog-beater but may be propitiated with fish fins carried in mittens.

Dogs guard the entrance to the underground world, can stop a deceased person who beat dogs in life, and can be propitiated with fish fins.
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Aboriginal Siberia - A Study in Social Anthropology CUSTOMS CONNECTED WITH DEATH 155 / NEO-SIBERIANS. / CUSTOMS CONNECTED WITH DEATH 157 / CUSTOMS CONNECTED WITH DEATH 159; lines 8102-8195 confidence: high

A Yakut wants assurance before death that an animal will be slain immediately after he dies so that his soul may journey to the abode of the departed accompanied by it; animal type varies, and the flesh is eaten by gravediggers and the funeral company.

The Yakut soul is said to journey to the abode of the departed accompanied by an animal slain after death; former important burials also included a riding horse and provisions for a journey.
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Aboriginal Siberia - A Study in Social Anthropology CUSTOMS CONNECTED WITH DEATH 155 / NEO-SIBERIANS. / CUSTOMS CONNECTED WITH DEATH 157 / CUSTOMS CONNECTED WITH DEATH 159; lines 8102-8195 confidence: medium

When a child dies, its cradle is left on the grave and its toys are hung on the nearest tree.

A child’s cradle and toys are left at the grave or tree, and former important-man burials included riding gear, furs, provisions, and a servant.
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Aboriginal Siberia - A Study in Social Anthropology CUSTOMS CONNECTED WITH BIRTH 141 / CUSTOMS CONNECTED WITH BIRTH 143 / CHAPTER VI / PALAEO-SIBERIANS.; lines 7438-7520 confidence: medium

The most dangerous dead, called double or completely dead, are beyond rebirth, become evil spirits in the other world, live at the border of the country of deceased people, and walk by the water's edge with the kelet.

The Chukchee double dead are said to live on the border of the country of deceased people and walk along the water's edge with the kelet.
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Aboriginal Siberia - A Study in Social Anthropology CUSTOMS CONNECTED WITH DEATH 149 / CUSTOMS CONNECTED WITH DEATH 151 / CUSTOMS CONNECTED WITH DEATH 153 / CUSTOMS CONNECTED WITH DEATH 155; lines 7913-7928 confidence: high

A future-life country is described as comfortable and associated with huge cauldrons; the departed soul finds it difficult to reach this country.

The soul must find its way to a future-life country and wander for five days along downward rocky roads that may be blood-covered and stormy.
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Aboriginal Siberia - A Study in Social Anthropology CUSTOMS CONNECTED WITH DEATH 149 / CUSTOMS CONNECTED WITH DEATH 151 / CUSTOMS CONNECTED WITH DEATH 153 / CUSTOMS CONNECTED WITH DEATH 155; lines 7913-7928 confidence: medium

Kink is cited for the Greenland Eskimo belief in two abodes of the dead, one in the sky and one below the earth; the below-earth abode is preferred because the sky abode is cold and short of food.

The Greenland Eskimo and American Central Eskimo accounts both describe dead-land locations organized as sky and below-earth abodes.
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Aboriginal Siberia - A Study in Social Anthropology CUSTOMS CONNECTED WITH BIRTH 143 / CHAPTER VI / PALAEO-SIBERIANS. / CUSTOMS CONNECTED WITH DEATH 147; lines 7523-7611 confidence: high

The dead have several abodes in worlds above the earth or underground, with Upper People or Lower People; children dying here are born there and vice versa; a dead person traverses difficult paths, passes through the country of dogs, may be injured for ill-treating dogs, and is helped by dead relatives.

The dead person must traverse difficult paths, pass through the country of dogs, may be injured by dogs if he mistreated them, and receives help from dead relatives in finding the way.
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Aboriginal Siberia - A Study in Social Anthropology CUSTOMS CONNECTED WITH BIRTH 143 / CHAPTER VI / PALAEO-SIBERIANS. / CUSTOMS CONNECTED WITH DEATH 147; lines 7523-7611 confidence: medium

The dead have several abodes in worlds above the earth or underground, with Upper People or Lower People; children dying here are born there and vice versa; a dead person traverses difficult paths, passes through the country of dogs, may be injured for ill-treating dogs, and is helped by dead relatives.

The dead have several abodes, including worlds above the earth and underground, whose inhabitants are called Upper People or Lower People.
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Aboriginal Siberia - A Study in Social Anthropology CUSTOMS CONNECTED WITH DEATH 147 / CUSTOMS CONNECTED WITH DEATH 149 / CUSTOMS CONNECTED WITH DEATH 151 / CUSTOMS CONNECTED WITH DEATH 153; lines 7806-7910 confidence: high

Mly-vo is reached by the soul through an unknown hole in the earth and is described as a counterpart of the physical world where the dead continue ordinary activities with a reversal of rich and poor.

The passage describes Mly-vo reached through an unknown hole in the earth, Ainu underworld and vertical worlds, violent-death souls going to the sky, and a Greenland Eskimo sea-floor realm reached through caves.
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Aboriginal Siberia - A Study in Social Anthropology CUSTOMS CONNECTED WITH DEATH 147 / CUSTOMS CONNECTED WITH DEATH 149 / CUSTOMS CONNECTED WITH DEATH 151 / CUSTOMS CONNECTED WITH DEATH 153; lines 7806-7910 confidence: high

Greenland Eskimo imagine the departed below the sea floor, connected with earth by caves in rocks; it is the country of Torngarsuk and his mother, always summer and day, with fresh water and abundant animals.

Greenland Eskimo are said to imagine the departed below the sea floor, accessible through caves, in a realm of summer, daylight, fresh water, and abundant animals.
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Aboriginal Siberia - A Study in Social Anthropology CUSTOMS CONNECTED WITH DEATH 151 / CUSTOMS CONNECTED WITH DEATH 153 / CUSTOMS CONNECTED WITH DEATH 155 / NEO-SIBERIANS.; lines 7930-8006 confidence: medium

The Olchi believe all the dead go to Biin, not located like the Gilyak Mly-vo in the earth's centre; Biin's life resembles the present with reversed seasons, and prominent shamans can reach it alive.

The Olchi dead go to Biin, where future life is much like the present and seasons are reversed; prominent shamans can reach it alive.
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Aboriginal Siberia - A Study in Social Anthropology CUSTOMS CONNECTED WITH DEATH 151 / CUSTOMS CONNECTED WITH DEATH 153 / CUSTOMS CONNECTED WITH DEATH 155 / NEO-SIBERIANS.; lines 7930-8006 confidence: medium

The Olchi believe all the dead go to Biin, not located like the Gilyak Mly-vo in the earth's centre; Biin's life resembles the present with reversed seasons, and prominent shamans can reach it alive.

The passage says certain prominent shamans can reach Biin alive, while Biin is the country to which all the dead go.
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Aboriginal Siberia - A Study in Social Anthropology CUSTOMS CONNECTED WITH DEATH 159 / CUSTOMS CONNECTED WITH DEATH 161 / CUSTOMS CONNECTED WITH DEATH 163 / CUSTOMS CONNECTED WITH DEATH 1G5; lines 8401-8432 confidence: high

The shadow must climb high mountains and cross streams of fire; preserved hair and nails and feathers of spring birds are burned to assist it.

The shadow must climb mountains and cross fiery streams, while burned body remnants, feathers, grave implements, and food assist it on the journey.
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Aboriginal Siberia - A Study in Social Anthropology PALAEO-SIBERIANS. / CUSTOMS CONNECTED WITH DEATH 147 / CUSTOMS CONNECTED WITH DEATH 149 / CUSTOMS CONNECTED WITH DEATH 151; lines 7712-7804 confidence: medium

Gilyak belief attributes death to bad spirits and says the soul needs relatives' care before Mly-vo; the corpse is dressed in embroidered garments, equipped with weapons, given food, and entertained with feasting and noise.

The Gilyak soul needs care before reaching Mly-vo, described as the habitation of the dead; a soul portion later returns to the master there.
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Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII / T 2; lines 13802-13912 confidence: high

All souls go first to Pokna-Moshiri, the underworld; there are three roads leading to Kanna-Moshiri, Kamui-Kotun/Kamui-Moshiri, and Teinei-Pokna-Shiri.

The soul goes first to an underworld where three roads lead to different worlds or destinations.
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Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII / T 2; lines 14001-14109 confidence: medium

Siir, kut, and lut are distinguished: siir enters at conception through the temples, kut is sent by Art-Toyon-Aga, siir by Uhi-Toyon, siir is connected with the head and no shadow, lut with the abdomen and three shadows, and lut has postmortem fates.

One belief says lut remains for days near the corpse and then departs to the other world.
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Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII / T 2; lines 14208-14310 confidence: medium

The region of evil spirits has two dungeons: Khalga, ruled by Khara-Eren-Noyon and entered after death by the greatest black shamans, and Erlen-Tama, smaller, not accessible to shamans, and controlled by Erlen-Khan.

The passage maps postmortem placement of the greatest black shamans to Khalga and describes conditions for a soul leaving that dungeon, as well as a second dungeon controlled by Erlen-Khan.
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Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII / T 2; lines 14312-14406 confidence: medium

A person consists of body, amin, and sunyesun; amin leaving causes death, sunyesun leaves during sleep; erlils capture a soul and bring it before Erlik-Nomon-Khan for judgement, after which the person may live weakly for up to nine years.

The passage divides the person into three parts, associates soul departure with death and sleep, describes soul capture and judgement before Erlik-Nomon-Khan, and states that another soul part becomes earthbound while a third is born again in human form.
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Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII / T 2; lines 14503-14544 confidence: medium

The shadow goes to a cold underworld in the icy seas beyond the mouth of the Obi, ruled by Kul Odyr; it lives for the same term as the dead person's former life and follows similar pursuits such as reindeer-breeding and fishing.

The shadow goes to a cold underworld in the icy seas, lives there for a period equivalent to the former earthly life, then shrinks or becomes blackbeetle-sized and disappears.
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Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 251 / SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII; lines 13151-13243 confidence: high

After death, souls go to the Supreme Being, hang in his dwelling on posts or beams until rebirth, and carry thongs marking the duration of future life.

Human souls go to the Supreme Being after death, hang in his dwelling, and remain there until the time for rebirth, with future life duration marked by thongs.
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Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 251 / SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII; lines 13427-13512 confidence: high

Death is explained as the chief soul, frightened by kalau attack, deserting the body and rising to the Supreme Being, or as kala pulling the soul out so it can go to the sky.

The chief soul rises to the Supreme Being or sky, while the deceased and other soul or shadow descend underground to dwell with the Peninelau.
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Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 251 / SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII; lines 13612-13699 confidence: high

Death is attributed to the body being devoured by evil spirits; the soul, also attacked, may escape to niiflvo, the land of the dead, where it has human form and lives as on earth with poor and rich statuses reversed.

The postmortem soul may go to niiflvo, then continue from land to land in a sequence of transformations.
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Aboriginal Siberia - A Study in Social Anthropology THE SHAMAN IN ACTION 235 / THE SHAMAN IN ACTION 237 / THE SHAMAN IN ACTION 239 / THE SHAMAN IN ACTION 241; lines 12161-12214 confidence: high

The kam travels south across the Altai Mountains, Chinese desert sands, yellow and pale steppes, and reaches the iron mountain of Tamir Shayha, which leans against the sky; he urges his train to share one mind to pass it.

The passage lays out a route through mountains, deserts, steppes, a sky-leaning iron mountain, an underworld opening, a hair bridge over a sea, warders, and Erlik's dwelling.
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Aboriginal Siberia - A Study in Social Anthropology THE ACCESSORIES OF THE SHAMAN / THE ACCESSORIES OF THE SHAMAN 205 / THE ACCESSORIES OF THE SHAMAN 207 / THE ACCESSORIES OF THE SHAMAN 209; lines 10516-10613 confidence: high

The Yukaghir word for drum is yalgil, meaning 'lake', into which the shaman dives to descend into the shadow-world.

The Yukaghir shaman dives into the lake to descend into the shadow-world, and the passage compares this with Eskimo shamans' souls descending into Sedna's lower world.
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Aboriginal Siberia - A Study in Social Anthropology THE ACCESSORIES OF THE SHAMAN / THE ACCESSORIES OF THE SHAMAN 205 / THE ACCESSORIES OF THE SHAMAN 207 / THE ACCESSORIES OF THE SHAMAN 209; lines 10516-10613 confidence: medium

The Yukaghir word for drum is yalgil, meaning 'lake', into which the shaman dives to descend into the shadow-world.

The Yukaghir drum name is interpreted as a lake for descent, and the passage states that among Neo-Siberians philosophy of life is represented symbolically in the drum.
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Chukchee Mythology BOGORAS, CHI / I2. 2 / I3- 1 / IV. TALES OF RUSSIANIZED NATIVES.; lines 6821-6896 confidence: medium

The boy secretly goes to a cliff-house, sees his drowned father and seven brothers, is beaten by an angry Cliff-Spirit, and receives three roots from his father with instructions for the caches.

The boy enters a cliff-house where his father and seven brothers are present and are explicitly described as dead and drowned.
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Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial. / BOGORAS, CHI; lines 3980-4111 confidence: high

The assistant begins a search journey, first visiting the Ground-Beings and then the Upper Beings; both say the missing person is not with them and that they do not know where he is.

The assistant searches Ground-Beings, Upper Beings, and Darkness; finds the dead patient in Darkness; brings back the soul; and the dead one recovers breath, voice, and sitting posture.
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Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial. / BOGORAS, CHI; lines 4303-4465 confidence: medium

When a man has just died, another person goes outside while the dead lies in the inner room and addresses the Morning Dawn or Upper Being, asking for a dog assistant because the speaker is sorrowful for his child who has gone far away.

In the death rite, the dead person is described as having gone to a far-off place, and a dog is requested from the Morning Dawn or Upper Being as an assistant.
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Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial. / BOGORAS, CHI; lines 4467-4634 confidence: medium

A dog follows the dead man, howling and barking, passes ahead of him on the road, snaps at him, and intercepts his path.

The dead man is described as gone away on a road and long journey before being made to come back.
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Chukchee Mythology Chukchee Mythology; lines 685-779 confidence: medium

The wrong-doers dig a cellar, fill it with hairy grubs that grow large, push the husband into it, and the grubs consume him; he had told his wife to remember to dig the ground in the cellar.

The wife follows her husband's working-trail through marked places and reaches him after he has been consumed by grubs and has married among the ke'let.
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Chukchee Mythology Chukchee Mythology; lines 685-779 confidence: medium

The husband asks for a drum, searches among various Beings, then among those of Morning Dawn and Mid-Day, and finally sees the starving human wife among the Ground-Beings; she says the other wife made the cellar to murder her.

The husband uses the drum to search among various Beings, Morning Dawn, Mid-Day, and Ground-Beings until he finds the missing wife.
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inuit

Eskimo Folk-Tales Eskimo Folk-Tales / INTRODUCTION / CONTENTS; lines 311-370 confidence: medium

“Qalaganguase, who passed to the land of Ghosts”

A title describes Qalaganguase as passing to the land of Ghosts.
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Eskimo Folk-Tales KUNIGSEQ / THE WOMAN WHO HAD A BEAR AS A FOSTER-SON / IMARASUGSSUAQ, WHO ATE HIS WIVES / QALAGANGUASE, WHO PASSED TO THE LAND OF GHOSTS; lines 1726-1817 confidence: high

His parents invite him to come away; they lead him out and bear him to the land of ghosts, where Qalaganguase becomes a ghost.

Dead parents lead and bear Qalaganguase away to the land of ghosts, after which he becomes a ghost.
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Eskimo Folk-Tales THE MAN WHO AVENGED THE WIDOWS / THE MAN WHO WENT OUT TO SEARCH FOR HIS SON / ATUNGAIT, WHO WENT A-WANDERING / KUMAGDLAK AND THE LIVING ARROWS; lines 3459-3511 confidence: medium

The enemies land; their eldest man taunts Kumagdlak about tasting water in the land of the dead under the earth or going up into the sky, and Kumagdlak answers that the fate is more likely theirs.

The enemy spokesman frames Kumagdlak's death as tasting water in the land of the dead under the earth, or perhaps going up into the sky.
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Eskimo Folk-Tales THE TWO FRIENDS WHO SET OFF TO TRAVEL ROUND THE WORLD / THE COMING OF MEN, A LONG, LONG WHILE AGO / QUJAVARSSUK / KUNIGSEQ; lines 1415-1481 confidence: high

Kunigseq is named as a wizard; before his underworld flight he orders the floor washed with salt water so smell will not frighten helping spirits.

Kunigseq calls helping spirits, descends through the floor, crosses an obstacle with spirit aid, and views the underworld.
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Eskimo Folk-Tales THE TWO FRIENDS WHO SET OFF TO TRAVEL ROUND THE WORLD / THE COMING OF MEN, A LONG, LONG WHILE AGO / QUJAVARSSUK / KUNIGSEQ; lines 1415-1481 confidence: high

Kunigseq sees his dead brother; his mother urges him not to return to earth, saying his kin are there and pointing to meat stores, seals, no snow, and open sea.

Kunigseq sees his dead brother, and his mother tells him his kin are there and describes the underworld as desirable.
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Eskimo Folk-Tales THE TWO FRIENDS WHO SET OFF TO TRAVEL ROUND THE WORLD / THE COMING OF MEN, A LONG, LONG WHILE AGO / QUJAVARSSUK / KUNIGSEQ; lines 1415-1481 confidence: high

The underworld route includes a heather-covered slope; farther down the land is level, hills are small, and there is sun and a sky like earth's.

The passage describes underworld terrain, sun, sky, children by a river, sea, kayaks, and inhabitants who speak to Kunigseq.
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Eskimo Folk-Tales TUNGUJULUK AND SAUNIKOQ / ANARTEQ / THE GUILLEMOT THAT COULD TALK / KANAGSSUAQ; lines 5759-5826 confidence: low

South-East Greenland contents block lists Nukunguasik, Imarasugssuaq, Qalaganguase who passed to the land of Ghosts, The Insects that wooed a wifeless man, The Dwarfs, The Boy from the Bottom of the Sea, The Raven and the Goose, and When the Ravens could speak.

The South-East Greenland title Qalaganguase, who passed to the land of Ghosts suggests a movement to a ghost or afterlife realm.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16189-16282 confidence: high

A woman calls Akamalik for whale blubber; he follows her across a brightening plain, sees rolling sand, dead people, and ball-play with a walrus-head, while the guide hurries him onward.

Akamalik is led by a woman through strange landscapes, recognizes dead people, crosses thresholds including steps and an abyss, sees a bright higher place, and returns to his body.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16284-16369 confidence: high

The passage states that several stories are told about people travelling to the moon and presents specimens of these myths.

Kanak is lifted from the ground, follows the way of the dead, loses consciousness, and wakes at the house of the moon spirit.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16546-16641 confidence: medium

Kuvatsiak has two brothers, Usuinak and Igpak; Usuinak goes kayaking, disappears, and his clothes are later seen moving by themselves.

Usuinak disappears while kayaking; conjuring says he was seized by ingnersuit, and he is later unable to return from the under-world people to the land of the living.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16729-16804 confidence: medium

After a harpooned seal capsizes him, Kuanak comes to himself at the bottom of the sea with his grandmother, who seals his kayak-jacket, gives him a skin substitute for a kayak, and pushes him upward; two scares at shore nearly prevent his return to the land of the living.

Kuanak reaches the bottom of the sea after capsizing, receives aid from his grandmother, risks failing to return to the land of the living, collapses, and is revived by a magic lay.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 17372-17459 confidence: low

Deceased people take Kongajuk with them to their abodes.

The fragment says deceased people take Kongajuk with them to their abodes.
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Tales and Traditions of the Eskimo H. R. / CONTENTS. / THE ESKIMO. / CONTENTS.; lines 297-489 confidence: medium

Titles include “Ingnersuit or Under-world People,” “Malignant Ingnersuit,” “The Revived who came to the Under-world People,” “Benevolent Ingnersuit,” and “Ataitsiak practising his Art with the Benevolent Ingnersuit.”

Several titles name Ingnersuit or Under-world People, including connection with them, captivity among them, a revived figure coming to them, and Angakok practice with them.
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Tales and Traditions of the Eskimo RELIGION. / RELIGION. / RELIGION. / RELIGION.; lines 2311-2375 confidence: medium

Divine justice is said to manifest chiefly in present life; older authors report faint postmortem punishment and reward, with witches and bad people going to the upper world and heroic or severely suffering dead going to the world below.

Older authors report postmortem reward and punishment: witches and bad people go to the upper world, while heroic or severely suffering dead go to the world below.
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Tales and Traditions of the Eskimo RELIGION. / RELIGION. / RELIGION. / RELIGION.; lines 3021-3097 confidence: high

Funeral treatment of the body is said to influence the soul after death; bodies were generally placed on the floor to guide the soul to the underworld, while malefactors were dismembered and scattered.

The body is placed on the floor to guide the soul on its road to the underworld, and body treatment is said to influence the soul after death.
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Tales and Traditions of the Eskimo SOCIAL ORDER, CUSTOMS, AND LAWS. / RELIGION. / RELIGION. / RELIGION.; lines 2240-2308 confidence: low

Greenlanders are said to have imagined Tornarsuk dwelling with the happy deceased in the underworld, though the belief is called vague.

Tornarsuk is said to dwell with the happy deceased in the underworld.
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Tales and Traditions of the Eskimo SOCIAL ORDER, CUSTOMS, AND LAWS. / SOCIAL ORDER, CUSTOMS, AND LAWS. / RELIGION. / RELIGION.; lines 2163-2237 confidence: high

Earth and sea rest on pillars and cover an underworld accessible from sea and mountain clefts; an upper world lies above; the solid blue sky vaults like an outer shell and may revolve around a high northern mountain; the upper world contains mountains, valleys, and lakes.

Earth, underworld, upper world, and solid sky are distinguished, and dead souls travel to either upper or lower afterlife regions.
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Tales and Traditions of the Eskimo SOCIAL ORDER, CUSTOMS, AND LAWS. / SOCIAL ORDER, CUSTOMS, AND LAWS. / RELIGION. / RELIGION.; lines 2163-2237 confidence: high

After death souls go to the upper or under world; the underworld is preferred as warm and rich in food, with the happy dead called arsissut; upper-world dead suffer cold and famine and are arssartut, ball-players with a walrus head whose play causes the aurora borealis.

The underworld is warm, food-rich, and inhabited by happy dead, while the upper-world dead suffer cold and famine.
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Tales and Traditions of the Eskimo THE STRONG MAN ON UMANAK. / THE ANGAKOK FROM KAKORTOK. / SAVANGUAK. / AKUTAK AND INUINAK.; lines 15536-15607 confidence: medium

The man tries to escape calving ice, is pressed under the waters, surfaces, is overturned by a larger iceberg, and loses his senses.

The traveler is driven beneath the waves, guided by ancestral figures, warned against a drink that would prevent return, reaches a remote house, recovers, and returns home.
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Tales and Traditions of the Eskimo THE STRONG MAN ON UMANAK. / THE ANGAKOK FROM KAKORTOK. / SAVANGUAK. / AKUTAK AND INUINAK.; lines 15536-15607 confidence: high

He sees a spring flowing from an iceberg and wants to drink, but a voice warns him not to drink from the fountain designed for those perishing at sea, because drinking would mean he would never return.

A voice warns the thirsty traveler not to drink from the fountain for those perishing at sea, saying that if he drinks he will never return.
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The Central Eskimo SOCIAL CUSTOMS IN SUMMER. / SOCIAL ORDER AND LAWS. / RELIGIOUS IDEAS AND THE ANGAKUNIRN (PRIESTHOOD). / SEDNA AND THE FULMAR.; lines 7177-7280 confidence: high

Sedna is mistress of Adlivun, an after-death country, and is invoked as Idliragijenget; her house has no deerskins, she lives there with her immobile one-eyed father, and a dog lies across the threshold.

The passage contrasts Adlivun/Adliparmiut below with Qudlivun/Qudliparmiut above and describes different conditions and destinations for the dead.
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The Central Eskimo SOCIAL CUSTOMS IN SUMMER. / SOCIAL ORDER AND LAWS. / RELIGIOUS IDEAS AND THE ANGAKUNIRN (PRIESTHOOD). / SEDNA AND THE FULMAR.; lines 7177-7280 confidence: high

Sedna is mistress of Adlivun, an after-death country, and is invoked as Idliragijenget; her house has no deerskins, she lives there with her immobile one-eyed father, and a dog lies across the threshold.

The dog lies across Sedna's threshold and moves aside only enough to allow souls to pass into the dwelling.
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The Central Eskimo SOCIAL CUSTOMS IN SUMMER. / SOCIAL ORDER AND LAWS. / RELIGIOUS IDEAS AND THE ANGAKUNIRN (PRIESTHOOD). / SEDNA AND THE FULMAR.; lines 7177-7280 confidence: high

Dead seized by Sedna's father Anguta are carried to the dwelling; the dog admits them narrowly, and souls remain in the dismal abode for a year beside Anguta, who pinches them.

Souls seized by Anguta are carried to Sedna's dwelling and must remain in the dismal abode for a whole year, lying beside Anguta while he pinches them.
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The Central Eskimo SOCIAL CUSTOMS IN SUMMER. / SOCIAL ORDER AND LAWS. / RELIGIOUS IDEAS AND THE ANGAKUNIRN (PRIESTHOOD). / SEDNA AND THE FULMAR.; lines 7177-7280 confidence: medium

Hall's account says good Inuit go to Qudliparmiut, including those kind to the poor and hungry, those happy while living, and anyone killed by accident or by suicide.

Hall's quoted account says good Inuit, those kind to the poor and hungry, those happy in life, and those killed by accident or suicide go to the happy place.
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The Central Eskimo SOCIAL CUSTOMS IN SUMMER. / SOCIAL ORDER AND LAWS. / RELIGIOUS IDEAS AND THE ANGAKUNIRN (PRIESTHOOD). / SEDNA AND THE FULMAR.; lines 7282-7371 confidence: high

Bad, unkind, or unhappy Inuit, and an Inung who kills another from anger, go to Adliparmiut.

The passage repeatedly maps destinations for souls after death, including Adliparmiut, Adli, qilaq/heaven, upper worlds, Sedna's abode, and Greenland variants.
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The Central Eskimo SOCIAL CUSTOMS IN SUMMER. / SOCIAL ORDER AND LAWS. / RELIGIOUS IDEAS AND THE ANGAKUNIRN (PRIESTHOOD). / SEDNA AND THE FULMAR.; lines 7282-7371 confidence: high

Lyon reports two places for good souls, one in the earth's center and one in heaven; he describes four descending Adli stages, cramped upper stages, lost distressed dead, and a lowest Adli with delightful summer.

Lyon's account describes a four-day descent through successive lower worlds, and one Greenland tradition describes souls sliding down a steep blood-sprinkled rock for five days or longer.
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The Central Eskimo SOCIAL CUSTOMS IN SUMMER. / SOCIAL ORDER AND LAWS. / RELIGIOUS IDEAS AND THE ANGAKUNIRN (PRIESTHOOD). / SEDNA AND THE FULMAR.; lines 7282-7371 confidence: high

Lyon reports two places for good souls, one in the earth's center and one in heaven; he describes four descending Adli stages, cramped upper stages, lost distressed dead, and a lowest Adli with delightful summer.

Some souls are wafted to qilaq or the upper world, and one Greenland tradition has souls travel on the rainbow to the moon.
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The Central Eskimo SOCIAL CUSTOMS IN SUMMER. / SOCIAL ORDER AND LAWS. / RELIGIOUS IDEAS AND THE ANGAKUNIRN (PRIESTHOOD). / SEDNA AND THE FULMAR.; lines 7373-7389 confidence: high

Iglulirmiut belief: the soul leaves immediately after death and descends to Adli; Davis Strait belief: the soul lingers around the body for three days and then descends to Sedna’s house.

The soul leaves or lingers near the body after death and then descends to Adli or Sedna’s house, with later stages named tupilaq and adliparmio.
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The Central Eskimo THE FLIGHT TO THE MOON. / KADLU THE THUNDERER. / FEASTS, RELIGIOUS AND SECULAR. / CUSTOMS AND REGULATIONS CONCERNING BIRTH, SICKNESS, AND DEATH.; lines 8361-8441 confidence: medium

The passage says there is great awe in touching a dead body, while the sick await death calmly; Boas recalls a young girl near death asking for tobacco and bread to take to her mother, who had recently died.

A dying girl asks for tobacco and bread to take to her mother, who had died a few weeks earlier.
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The Central Eskimo THE FLIGHT TO THE MOON. / KADLU THE THUNDERER. / FEASTS, RELIGIOUS AND SECULAR. / CUSTOMS AND REGULATIONS CONCERNING BIRTH, SICKNESS, AND DEATH.; lines 8443-8538 confidence: high

Grave goods include men’s hunting implements and utensils, women’s pots, lamps, knives, children’s toys, and sometimes models; the objects are respected and not removed while ownership is known.

The passage describes grave goods, food offerings, and ceremonial inquiries about whether the departed soul has reached Adli and has enough food.
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The Central Eskimo THE FLIGHT TO THE MOON. / KADLU THE THUNDERER. / FEASTS, RELIGIOUS AND SECULAR. / CUSTOMS AND REGULATIONS CONCERNING BIRTH, SICKNESS, AND DEATH.; lines 8540-8580 confidence: medium

The passage says suicide is not rare because Eskimo religious ideas hold that souls of those who die by violence go to Qudlivun, the happy land; for the same reason killing aged parents is considered lawful, and suicide is generally by hanging.

The passage states that souls of those who die by violence go to Qudlivun, the happy land.
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native american great lakes

Chippewa Music A'KIWEN'21 / BUP.RATT OF AMERICAN ETHNOLOGY / CHIPPEWA WAR BANNER / BUEEAU OF AMERICAN ETHNOLOGY; lines 10357-10708 confidence: low

The opening list includes titles about raising a pipe, a bubbling spring from hard ground, going around the Mide lodge, a shell going toward people who fall, an upward flame, walking to the spirit land, going to the big bear's lodge, women enjoying the dance, and arising from a flowing spring.

A song title says the speaker is going and walking to the spirit land.
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Chippewa Music BUEEAU OF AMERICAN ETHNOLOGY / I : 1 I / P P P / P P P; lines 25748-26111 confidence: medium

Translated lines include: 'you shall depart / to the village / you take your steps.' The following prose says this song and the next were recorded by a prominent Midewiwin member on the White Earth Reservation and were said to be used during burial of a member of that society.

The translated burial-song fragment speaks of departing to the village and taking steps, and the prose identifies the songs as used during the burial of a Midewiwin member.
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Chippewa Music PART OF MEASURE ON WHICH SONG BEGINS / RHYTHM OF FIRST MEASURE / RHYTHMIC UNIT / COMPARISON OF METRIC UNIT OF VOICE AND BRUM; lines 23640-23776 confidence: medium

"This and the following song were said to form part of a ceremony which is held soon after the death of a member of the Mide'wiwin (Grand Medicine Society), and which has for one of its objects the direction of the spirit on its journey."

The passage explicitly says the ceremony has as one object the direction of the spirit on its journey after the death of a Mide'wiwin member.
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Chippewa Music STRUCTURE / RHYTHM OF FIRST MEASURE / CHANGE OF TIME / BUREAU OP AMEEICAN ETHNOLOGY; lines 13439-13535 confidence: low

Short listed titles include "I can tame the shell," "Do not speak ill of a woman," "Weasel, thou art calling me," and "I am walking to the spirit land."

A Mide' song title states "I am walking to the spirit land."
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Chippewa Music II RHYTHM OF FIRST MEASURE / RHYTHMIC UNIT / COMPARISON OF METRIC UNIT OF VOICE AND DRUM / BUEEAU OF AMERICAN ETHNOLOGY; lines 20177-20459 confidence: high

The passage states that this and the following song formed part of a ceremony held soon after the death of a Mide'wiwin member, with direction of the spirit on its journey as one object.

The text explicitly says the Mide ceremony after a member's death has as one object the direction of the spirit on its journey.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 5045-5172 confidence: high

Painter, the narrator’s grandfather, goes hunting in youth, climbs a tree for raccoons, falls, strikes the ground, and is knocked out of his wits.

Painter falls unconscious and seems to travel by road to a river, bridge, farther shore, open country, and town; notes identify the journey as a visit to the spirit world.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 5045-5172 confidence: high

Across the bridge, Painter sees dwellings resembling the graves in which people were buried; inhabitants play games, race, practice archery, gamble, dance, and hear drums as in rites for freeing souls.

Painter sees that the dwellings in the town have the same appearance as the graves in which the people were buried.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 5045-5172 confidence: medium

At the town’s edge Painter is met by his father, mother, brothers, and sisters, who tell him to go back quickly because he caused sorrow to his children; he does not heed them at first.

Painter’s dead family members meet him at the edge of town and tell him to return quickly because his children are sorrowing.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 5174-5324 confidence: medium

A man is found parched, stiff, unable to speak after falling from a tree and being injured; water restores his speech. The narration says he had really been dead and later told of a dream-visit to the place where the dead go.

The opening fragment says the man had really been dead, recovered, and later told of a dream in which he went to the place where the dead go.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 7634-7774 confidence: low

The note says the story concerns Turtle when he was prominent among the manitous; its motive is Turtle's fall from being a great manitou after angering the culture-hero, who took the form of a maiden, and after Turtle desecrated the sacred bundle. It adds that the recorded story lacks the complete ending about a gift concerning control over the soul on its way to the spirit-world during sickness.

The note says the complete ending should tell of a culture-hero's gift to Turtle involving control over the soul in its attempt to get to the spirit-world in time of sickness.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 8545-8681 confidence: high

At night the elder brother sits alone without food; a being approaches, taps at the doorway, and asks Masenapina, his elder brother, to open. The narrator identifies the speaker as Kiyapa‘taa.

The younger brother, whose death is repeatedly mentioned, is refused entry and told to go to the place where the sun goes down, where relatives, clothing, and food for souls are expected.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 8545-8681 confidence: high

The elder brother hands out a burning billet of fire, a drum, a rattle, and a bone fife to the younger brother outside.

Fire, drum, rattle, and bone fife are handed to Klyapa‘taa; he plays the instruments as followers rise and travel westward with him.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 9317-9412 confidence: high

A note says the dead are mainly buried; near the close of burial the body rests on a support over the mouth of the grave before lowering, and an old man selected by relatives usually gives a farewell address.

The burial farewell directs the dead sister to go from this place, walk along her course to Tcipaiyaposwa, and avoid looking back toward living relatives.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 9317-9412 confidence: medium

The dead sister is told she has lost the sight of her bodily self, should go peacefully along her way to Tcipaiyaposwa, should not look back toward parents and siblings, and should tell Tcipaiyaposwa that the bereaved ask for long life and the full human span.

The dead sister is told to report to Tcipaiyaposwa that the bereaved request long life and the full human life span.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 5000-5085 confidence: high

After death the soul travels westward for four days and nights toward Ma'nabus and Naxpatao; the Milky Way is the single broad trail used by good and bad alike.

The passage gives a sequenced route: westward four-day travel, the Milky Way trail, temptations, river, guarded bridge, and arrival in the village of the dead.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 5088-5172 confidence: low

The author compares Menomini beliefs with neighboring traditions, noting a generally similar regional pattern with differing details, a somewhat similar Teton-Dakota system, a Delaware twelve-fold universe, uncertainty about Fox stratification, an Ojibway drawing with heaven apparently in four strata, and similar Ojibway concepts of the soul's passage to the hereafter.

In a regional comparison, the author states that certain Ojibway groups share Menomini ideas concerning the passage of the soul to the hereafter.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 5174-5278 confidence: high

The afterworld journey of the soul is described as widespread in the east, typically crossing a log bridge guarded by a dog who forces transgressors into a river, with a final Elysian Field in the west among several named traditions.

The afterworld journey includes a log bridge, a guarding dog, punishment of transgressors in a river, and a final Elysian Field in the west.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 5280-5434 confidence: high

The passage states that the soul passes to a South-West Elysium, a paradise with gardens, corn-fields, meadows, rivers, palaces, and no care or pain; it also says this belief was compared to the 'Turkish Alchoran.'

The passage repeatedly describes souls going to a South-West Elysium or to the house of the great Southwest God.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 5280-5434 confidence: high

At the portal of the Elysian place lies a great dog whose snarling denies entry to unworthy intruders.

A great dog lies at the portal of paradise and blocks unworthy intruders.
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Social Life and Ceremonial Bundles of the Menomini Indians MARRIAGE CUSTOMS. / TERMS OF RELATIONSHIP. / F EMALE / CHILDREN, BIRTH AND NAMING CUSTOMS.; lines 2443-2563 confidence: high

Infants wear moccasins with perforated soles because a child's soul is fresh from the land of spirits and could be enticed back by old comrades unless its moccasins are fit for the Spirit Road.

The child's soul, fresh from the spirit land, may be enticed back; perforated moccasins prevent the long journey over the Spirit Road.
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Social Life and Ceremonial Bundles of the Menomini Indians MENSTRUAL CUSTOMS. / GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS.; lines 3934-4009 confidence: high

Goods from women of the family were piled at the grave head, the medicine bag with tobacco was placed nearby, brave men came to the stake, and a speaker declared that a slain enemy's spirit should accompany the deceased soul over the spirit road, the Milky Way, to the hereafter.

The passage identifies a spirit road, glossed as the Milky Way, over which the deceased person's soul travels for four days to the hereafter.
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Social Life and Ceremonial Bundles of the Menomini Indians MENSTRUAL CUSTOMS. / GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS.; lines 3934-4009 confidence: high

Goods from women of the family were piled at the grave head, the medicine bag with tobacco was placed nearby, brave men came to the stake, and a speaker declared that a slain enemy's spirit should accompany the deceased soul over the spirit road, the Milky Way, to the hereafter.

Warrior speakers assign spirits of slain enemies to accompany the deceased, build necessary fires during the four-night journey, and guide the feet of the departed.
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Social Life and Ceremonial Bundles of the Menomini Indians MENSTRUAL CUSTOMS. / GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS.; lines 4107-4190 confidence: high

Members file to the grave with medicine bags, shout to drive the lingering spirit back to its home among the shades, and use laughter and merrymaking to erase death's memory.

Ritual participants shout to drive a lingering spirit back to its home among shades, a grave-box door is described as allowing passage of the spirit, and the 1912 funeral is said to assure safe passage to the hereafter.
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Social Life and Ceremonial Bundles of the Menomini Indians MENSTRUAL CUSTOMS. / GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS.; lines 4192-4271 confidence: high

The prayer asks that no creeping thing, reptile, or insect obstruct the soul or disturb the grave or corpse; Mate Hawatuk is asked to make the ghost happy during its four-day journey toward the great dream drum above, where dead souls dance and wait.

The dead man’s ghost is described as traveling for four days toward a destination where the souls of the dead dance and wait near the great dream drum above.
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Social Life and Ceremonial Bundles of the Menomini Indians MENSTRUAL CUSTOMS. / GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS.; lines 4192-4271 confidence: medium

After the speeches, the dream drum is beaten, the corpse is moved through an open window to the cemetery, a speech erases the new grave from living memory, and dreamers beat the drum as if the deceased were already dancing in a celestial home.

After the corpse is carried to the cemetery, dreamers beat the drum for the deceased as if he were already dancing in his celestial home.
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The Ritual and Significance of the Winnebago Medicine Dance BY PAUL RADIN / CONTENTS / A. DESCRIPTION OF THE RITUAL OF THE WINNEBAGO MEDICINE DANCE 149 / D. THE SIGNIFICANCE OF THE RITUAL 168; lines 780-866 confidence: medium

Ancestor-host takes the candidate to the East leader; the East leader tells part of the creation story of earth and first man, and the North leader tells the story of the journey to the land of spirits and the lodge of the earth-maker.

The North leader tells the candidate a story of a journey to the land of the spirits and to the lodge of the earth-maker during initiation instruction.
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The Ritual and Significance of the Winnebago Medicine Dance D. THE SIGNIFICANCE OF THE RITUAL 168 / B. DESCRIPTION OF THE OJIBWA MIDEWIWIN / C. DESCRIPTION OF THE MENOMINEE MIDEWIWIN / D. THE SIGNIFICANCE OF THE RITUAL; lines 2003-2093 confidence: high

Membership and proper observance of ritual and precepts prolong life and secure safe passage; William Jones reports belief in a soul path to the spirit world beset by dangers overcome through Midewiwin formulas.

The soul travels a dangerous path to the spirit world, and formulas learned only in the Midewiwin are said to overcome the obstacles.
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The Ritual and Significance of the Winnebago Medicine Dance D. THE SIGNIFICANCE OF THE RITUAL 168 / B. DESCRIPTION OF THE OJIBWA MIDEWIWIN / C. DESCRIPTION OF THE MENOMINEE MIDEWIWIN / D. THE SIGNIFICANCE OF THE RITUAL; lines 2003-2093 confidence: medium

For the Menominee Midewiwin, a member is always succeeded by a near relative, and the ceremony begins at the deceased member’s grave after mortuary rites, possibly continuing them.

The Menominee Midewiwin is connected with safe passage to the future world, and its ceremony begins at the grave of the deceased member after mortuary rites.
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The Ritual and Significance of the Winnebago Medicine Dance D. THE SIGNIFICANCE OF THE RITUAL 168 / B. DESCRIPTION OF THE OJIBWA MIDEWIWIN / C. DESCRIPTION OF THE MENOMINEE MIDEWIWIN / D. THE SIGNIFICANCE OF THE RITUAL; lines 2191-2281 confidence: medium

The purpose of the Medicine Dance is partly long life, safe journey to the next world, and possible return to this life, preferably human; these benefits come through active participation and member duties, with shooting and being shot at especially important.

The passage states that participants seek a safe journey to the next world or future world and can overcome obstacles to passage by performing duties and attaining distinction.
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The Ritual and Significance of the Winnebago Medicine Dance D. THE SIGNIFICANCE OF THE RITUAL 168 / B. DESCRIPTION OF THE OJIBWA MIDEWIWIN / C. DESCRIPTION OF THE MENOMINEE MIDEWIWIN / D. THE SIGNIFICANCE OF THE RITUAL; lines 2283-2377 confidence: high

The wake enables the deceased to overcome “the four great obstacles on the road to the spirit home of his clan.”

The deceased must travel a road to the clan spirit home and overcome four obstacles, with ritual aid provided by the Four Nights’ Wake.
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The Ritual and Significance of the Winnebago Medicine Dance D. THE SIGNIFICANCE OF THE RITUAL 168 / B. DESCRIPTION OF THE OJIBWA MIDEWIWIN / C. DESCRIPTION OF THE MENOMINEE MIDEWIWIN / D. THE SIGNIFICANCE OF THE RITUAL; lines 2379-2453 confidence: medium

The journey to the spirit land may have been connected with the Winnebago wake, but the idea’s prevalence among many social and ceremonial groups makes that assumption unjustified without direct historical data.

The passage explicitly mentions the journey to the spirit land and says the same idea is generally prevalent among many social and ceremonial groups.
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guiana amerindian

Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana CHAPTER IX. / HOUSES AND SETTLEMENTS. / CHAPTER X. / SOCIAL LIFE.; lines 9215-9322 confidence: medium

True Caribs are said formerly to have preserved bones in houses; properties are put in the grave, including a reported cord for a murdered man to bind his murderer beyond the grave; good hammocks may now be withdrawn.

A reported murdered man’s grave included a cord with which he might bind the murderer if he met him beyond the grave.
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Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana ZZOLIAN HARP. / ATHLETIC SPORTS. . 327 - / TT TT / WRESTLING SHIELD.; lines 14230-14334 confidence: high

Spirits are said to continue after bodily destruction, usually remain on earth where they lived, and sometimes be thought capable of transmigration or reanimating white men's bodies.

The passage says spirits continue after death and are usually thought to stay on earth in the places where they lived, with houses sometimes left for them.
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Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana ZZOLIAN HARP. / ATHLETIC SPORTS. . 327 - / TT TT / WRESTLING SHIELD.; lines 14230-14334 confidence: high

The sky is likened to a firm barrier across an ocean of air; birds and spirits of peaimen are thought to go there, and hunting occurs in the country above the sky.

The sky-country and islands are described as countries like earthly lands, reached under certain conditions and visited by ancestors or spirits.
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Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana ZZOLIAN HARP. / ATHLETIC SPORTS. . 327 - / TT TT / WRESTLING SHIELD.; lines 14230-14334 confidence: medium

Rochefort is cited as saying West Indian Carib brave men would live after death in happy islands with Arawak slaves, while cowardly Caribs would serve Arawaks in a barren land beyond the mountains.

Rochefort's report places brave men in happy islands and cowards in barren land beyond mountains, with reversed slave/master relations involving Arawaks.
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Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana ZZOLIAN HARP. / ATHLETIC SPORTS. . 327 - / TT TT / WRESTLING SHIELD.; lines 14337-14431 confidence: high

The passage describes Carib-Arawak hostility, raids, and mutual enslavement, then explains brave and cowardly Carib afterlife expectations as reproducing earthly capture, status, and geography.

The passage connects brave and cowardly post-mortem outcomes to familiar earthly places, warfare, capture, and enslavement between Caribs and Arawaks.
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Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana ZZOLIAN HARP. / ATHLETIC SPORTS. . 327 - / TT TT / WRESTLING SHIELD.; lines 14337-14431 confidence: medium

"the Indians have no notion of a heaven, and regard the place beyond the sky as merely another country"

The passage states that the place beyond the sky is regarded as another country and not as heaven.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 2380-2438 confidence: high

Anthropomorphic spirits reach their final destination directly or after trials and ordeals; the passage notes that future existence dependent on conduct is probably borrowed.

Anthropomorphic spirits reach a final destination directly or after trials and ordeals.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 2519-2604 confidence: high

Mainland Carib terminology distinguishes shadow from a head-resident Dream Spirit that leaves for the forest; Warrau terminology links shadow and heart, and the heart’s Spirit leaves the body at death to become a Bush Spirit.

The passage assigns spirit destinations or post-death identities to sky, seashore, woods and forests, beasts, bush spirit status, and bones.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 2606-2689 confidence: medium

A mainland belief is described in which a Something separates from the dead body of an individual or animal, remains nearby or follows courses, and may associate with a person as adviser or with bush, forest, fields, trees, stones, rocks, mountains, caverns, stars, clouds, lightning, rain, river, or sea.

The passage describes a spirit or spirits separating from a dead body, remaining near the body or pursuing various courses, and having degrees of immortality.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 2691-2776 confidence: high

If an Akawai death is attributed to unfair means, the deceased's knife is buried with him for vengeance in the world of spirits; Warrau place bow and arrows beside a dead man so he may keep off malignant spirits in passage to the other world.

The Akawai bury the deceased's knife so he may avenge himself in the world of spirits, and the Warrau place bow and arrows beside a dead man to keep off malignant spirits in passage to the other world.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 2779-2875 confidence: high

Future provisions for the deceased may include dog, women, slaves, food, hunting and fighting implements, and ornaments; examples include a hunting dog killed and buried with the dead and a slave killed to serve a master in the other world.

The deceased are supplied with food, water, vessels, weapons, ornaments, and other items, including an item said to stimulate travels in the other world.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 2960-3047 confidence: high

The passage states that a spirit departing the body takes anthropomorphic form; in Warrau, Makusi, and related sky accounts, good and bad spirits rise toward Capoun, with good spirits above the clouds enjoying women, dances, cassiri, and no field work, while wicked spirits remain below the clouds roaming without hope of rising higher.

The passage gives multiple routes or destinations for spirits and souls: sky levels, Fortunate Isles, barren places, lakes and paradise, the West, and the Guacharo cavern as passage to the other world.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 2960-3047 confidence: medium

The passage states that a spirit departing the body takes anthropomorphic form; in Warrau, Makusi, and related sky accounts, good and bad spirits rise toward Capoun, with good spirits above the clouds enjoying women, dances, cassiri, and no field work, while wicked spirits remain below the clouds roaming without hope of rising higher.

The passage contrasts good and wicked spirits, valiant and cowardly Island Caribs, Arawak conduct labels, and Guacharo souls that pass immediately or are confined according to offences.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 2960-3047 confidence: high

The passage states that a spirit departing the body takes anthropomorphic form; in Warrau, Makusi, and related sky accounts, good and bad spirits rise toward Capoun, with good spirits above the clouds enjoying women, dances, cassiri, and no field work, while wicked spirits remain below the clouds roaming without hope of rising higher.

Favorable destinations include dancing, cassiri or drinking, freedom from field labor, abundance of fruits, feasts, ease, and meeting earlier-departed friends.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 2960-3047 confidence: medium

Certain Venezuelan Indians are said to believe that the spirit retires to lakes and is swallowed by monstrous serpents, which transport it to a paradise of constant dancing and drinking.

Venezuelan spirits are swallowed by monstrous serpents that transport them to paradise, while Otomac souls may be swallowed by the Tigtitig bird unless they fight it.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 2960-3047 confidence: high

In Cumana, the cavern of Guacharo is situated in the lofty mountain Tumeriquiri; it is extensive, inhabited by many nocturnal birds, and a considerable river issues from it.

The Guacharo cavern lies in Tumeriquiri mountain and is described as a required passage to the other world, with possible confinement according to offences.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 2960-3047 confidence: medium

The passage generalizes that among less acculturated Indians certain departed spirits hasten to a place where they have all they want and meet friends who died before them.

The passage states generally that some departed spirits hasten to a place where they have all they want and meet friends who have gone before.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 3049-3137 confidence: high

The Siusi, an Arawak group on the Aiary/Rio Negro, are said to make no distinction between good and bad spirits; all tribal members after death find their way to a forest upon high mountains on the upper Ipana.

The passage reports that all Siusi tribal members after death find their way to a forest upon high mountains on the upper Ipana.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE SPIRITS OF THE BUSH / BUREAU OF AMERICAN ETHNOLOGY / THIRTIETH ANNUAL REPORT PLATE 4 / THE KAIETEUR FALL; lines 7015-7101 confidence: medium

A large village above Kaieteur Fall includes an old man whose life is burdensome; his relatives arrange to assist him toward the spirit land, described as two days' journey beyond the setting sun.

The old man is sent toward a spirit land described as two days' journey beyond the setting sun.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE SPIRITS OF THE WATER / Chapter XIII / THE SPIRITS OF THE SKY / BOTH) THE SPIBITS OF THE SKY. 257; lines 8412-8468 confidence: medium

A note says departed people's spirits may wander upward to join spirits in Sky-land and may become birds during transformation; spirits of good medicine-men travel upward to Cloud-land and may be invoked with rattle and tobacco.

The note says spirits of departed people may wander upward to Sky-land and may become birds during transformation; good medicine-men's spirits travel upward to Cloud-land.
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Legends and Myths of the Aboriginal Indians of British Guiana ABORIGINAL TRIBES OF GUIANA. S7 / LEGEND OF THE DROUGHT. / LEGEND OF THE GREAT WATERS. / LEGEND OF KOROBONA.; lines 3288-3456 confidence: high

A dying Warau charges children to place bow and arrows in the grave so the armed soul can keep foemen's souls away and reach spirit land.

Dying Waraus ask for bow and arrows in the grave so the soul can resist hostile souls and reach spirit land.
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Legends and Myths of the Aboriginal Indians of British Guiana ABORIGINAL TRIBES OF GUIANA. S7 / LEGEND OF THE DROUGHT. / LEGEND OF THE GREAT WATERS. / LEGEND OF KOROBONA.; lines 3288-3456 confidence: high

A Trinidad legend is contrasted with the Warau grave-weapons belief: souls of good men are found enshrined in glittering hummingbirds among beautiful bowers, flowers, hills, and forests.

The Trinidad legend says souls of good men are enshrined in glittering hummingbirds in a paradise-like setting.
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Legends and Myths of the Aboriginal Indians of British Guiana ORIGIN OF THE AMAZONS. / LEGENDS OF THE SKY. / LEGEND OF OROAN. / THE LEGEND.; lines 8580-8719 confidence: medium

The people wish him dead but do not want to split his head; some say the river may bear him away to the spirit-land.

The villagers propose that the river may take the old man to the spirit-land and send him away in a wood-skin with property for the next world.
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Legends and Myths of the Aboriginal Indians of British Guiana ORIGIN OF THE WHITE RACE. / THE FIRE AND THE FLOOD. / THE LEGENDS. / IDEAS OF A FUTURE STATE.; lines 892-944 confidence: high

"after death, there are before the soul / Two ways"; the kind-hearted go to "light and life," and the cruel and unkind to "dark and dismal woe."

The elder describes two ways before the soul after death, each leading to a final goal, and the narrator says a similar belief exists among the Arawaks.
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Legends and Myths of the Aboriginal Indians of British Guiana PART V. / LIST OF ILLUSTRATIONS. / PART I. / CONTENTS OF PART I.; lines 362-430 confidence: low

"Ideas of a Future State"

The contents list includes 'Ideas of a Future State.'
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Legends and Myths of the Aboriginal Indians of British Guiana THE FIGHT ON THE WAIINI. / ALLIANCE AND INTERCOURSE WITH WHITE MEN. / ABORIGINAL TRIBES OR GUIANA. 47 / CONCLUSION.; lines 2354-2406 confidence: medium

“They wait us on that other shore, / Their voices here are heard no more !”

The deceased tellers are said to wait on “that other shore,” while their voices are no longer heard here.
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The Central Caribs MATERIAL CULTURE / ANTHROPOLOGICAL PUBLICATIONS, VOL. X / LANGUAGE / TEXTS; lines 4681-4889 confidence: medium

“Suffered under Pontius Pilate, Was crucified, dead and buried. He descended into hell.”

The creed orders Jesus’ death, burial, descent into hell, rising on the third day, ascent to heaven, heavenly seating, and later return to judge.
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australian aboriginal

More Australian Legendary Tales A LEGEND OF THE FLOWERS / THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER.; lines 415-525 confidence: medium

The flowers all followed Byamee when he retired from earth and went to Bullimah, the land of rest.

The flowers all follow Byamee when he retires from earth and goes to Bullimah, the land of rest.
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More Australian Legendary Tales A LEGEND OF THE FLOWERS / THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER.; lines 415-525 confidence: high

Byamee is compared to the Fijian Ndegei as fixed and frozen to permanence on his crystal rock in the land of rest; law-keeping souls go to him, and the wicked go to Eleanbah Wundah.

Souls of those who keep Byamee's law go to him, while the wicked go to Eleanbah Wundah.
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More Australian Legendary Tales A LEGEND OF THE FLOWERS / THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER.; lines 527-623 confidence: medium

Byamee is implored to receive Eerin's soul: “For Eerin was faithful on earth, faithful to the laws you left us.”

Byamee is implored to receive Eerin's soul because Eerin was faithful to the laws left by Byamee.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 3133-3257 confidence: medium

Murree learns Butha has been buried for three days, says she is travelling toward Weebulloo, the heaven of women, and after Gubbee's challenge vows to slay Bubburr first.

Murree says Butha is travelling toward Weebulloo, the heaven of women, and notes the green dheal twigs on her path.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 3750-3877 confidence: high

An old wirreenun says that as Eerin is now all will be, and urges keeping Byamee’s laws so spirits may remain in Bullimah rather than be sent to Eleanbah Wondah, the abode of the wicked.

The passage names Bullimah as the desired spirit destination, Eleanbah Wondah as the abode of the wicked, and Oobi Oobi as the sacred mountain for which grave goods are supplied.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 3750-3877 confidence: high

More twigs are placed on the coffin, and the dead person’s rugs, weapons, and food are put in the grave for the journey to the sacred mountain Oobi Oobi.

Rugs, weapons, and food are placed in the grave because they will be wanted on the journey to the sacred mountain Oobi Oobi.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 3879-4008 confidence: high

Ngroondoorie is described as giver of laws, customs, and religion to southern tribes; his promise is that law-followers' spirits will follow his footsteps over Nar-oong-owie and be translated to his sky home.

Ngroondoorie gives laws, customs, and religion, and promises that those following his laws will after death follow his footsteps over Nar-oong-owie and be translated to his sky home.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 3879-4008 confidence: high

Ngroondoorie is described as giver of laws, customs, and religion to southern tribes; his promise is that law-followers' spirits will follow his footsteps over Nar-oong-owie and be translated to his sky home.

Nar-oong-owie is the island over which law-keeping spirits follow Ngroondoorie's footsteps, and it is held sacred to him and the spirits of the dead.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 4010-4272 confidence: medium

Bullimah, Byamee's camp {native Elysium}.

Bullimah is defined as Byamee's camp and native Elysium, and Oobi Oobi as Byamee's mountain dwelling-place in the other world.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER IX / THE BOORAH AND OTHER MEETINGS / CHAPTER X / CHIEFLY AS TO FUNERALS AND MOURNING; lines 3803-3916 confidence: medium

Hippi says that where she goes "fires are not," that she goes to the dead women, and that there is fruit and grass seed but "no birds nor beasts in the heaven of woman."

The recitative says the deceased goes to the dead women; there are no fires, fruit and grass seed are present, and birds and beasts are absent in the woman's heaven.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER IX / THE BOORAH AND OTHER MEETINGS / CHAPTER X / CHIEFLY AS TO FUNERALS AND MOURNING; lines 3918-4023 confidence: high

The spirit emerges from the grave and finds dead relations waiting to go with him to Oobi Oobi, a sacred mountain nearly touching Bullimah; the dying may have seen these relations.

The deceased spirit emerges from the grave, travels with dead relations to the sacred mountain Oobi Oobi, and is lifted into Bullimah, Byamee’s sky-camp.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER VIII / THE TRAINING OF A BOY UP TO BOORAH PRELIMINARIES / CHAPTER IX / THE BOORAH AND OTHER MEETINGS; lines 3462-3574 confidence: medium

At his second Boorah a young man may see the sacred fire ceremony, weapons thrown in, walking on burning coals, and earthen figures of Byamee, Birrahgnooloo, and Baillahburrah or Dillalee; he is told Byamee initiated the Boorah and that only initiates can go to his sky-camp.

The passage states that only those who have gone through the Boorah rites can go to Byamee's sky-camp.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER VIII / THE TRAINING OF A BOY UP TO BOORAH PRELIMINARIES / CHAPTER IX / THE BOORAH AND OTHER MEETINGS; lines 3462-3574 confidence: medium

Three unforgivable sins commit a guilty spirit to continual movement in the lower world of Eleanbah Wundah, where large fires prevent darkness.

The spirit of a guilty person is committed to Eleanbah Wundah, described as a lower world of continual movement and potential darkness countered by fires.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER XII / THE TRAPPING OF GAME / CHAPTER XIII / FORAGING AND COOKING; lines 4690-4794 confidence: high

After the honey nest is chopped out, the waxy stick used in extraction is thrown in the fire; the dead bees then go to sky paradise, send Yarragerh Mayrah, the Spring Wind, to open flowers, and return to earth next season.

Dead bees are said to go to a paradise in the skies, send the Spring Wind to open flowers, and come down to earth again next season.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER XIII / FORAGING AND COOKING / CHAPTER XIV / COSTUMES AND WEAPONS; lines 5076-5188 confidence: medium

Spirit women are supposed to make weapons which wirreenuns journey toward the sunset clouds to get; “the women's heaven is in the west,” and animal food and opossum rugs are given in exchange.

The passage locates the women's heaven in the west and says wirreenuns journey toward the sunset clouds to get weapons from spirit women.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia The Euahlayi Tribe: A Study of Aboriginal Life in Australia / CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION; lines 662-724 confidence: medium

“Spirits of the dead go to one or other abode of souls, to Baiame, or far from his presence to a place of pain.”

Spirits of the dead are said to go either to Baiame or to a place of pain far from his presence.
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The Native Tribes of Central Australia XIII THE ATNIXGA OR AVENGING PARTY 493 / XIII THE ATNINGA OR AVENGING PARTY 495 / CHAPTER XIV / CUSTOMS RELATING TO BURIAL AND MOURNING; lines 21133-21212 confidence: medium

The mound depression faces the deceased person's Alcheringa camping ground and is intended to allow easy ingress and egress to the Ultiana spirit, which spends time in the grave, near relatives, and with its Aruniburinga at the Nanja spot.

The grave depression is explicitly oriented toward the deceased person's Alcheringa camping ground and is said to allow ingress and egress for the spirit as it moves between grave, relatives, and spiritual double.
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The Native Tribes of Central Australia XIV CUSTOMS RELATING TO BURIAL AND .MOURNING 507 / XIV CUSTOMS RELATING TO BURIAL AND MOURNING 511 / CHAPTER XV / CH. XV THE IRUNTARINIA AND ARUMBURIN'GA; lines 21735-21816 confidence: medium

Iruntarinia wander in summer and dislike cold winter nights, spending much of winter in underground caves with running water and perpetual sunshine.

Iruntarinia are said to dwell in underground caves with running water and perpetual sunshine, entered through a hollow tree in one locality.
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The Native Tribes of Central Australia XIV CUSTOMS RELATING TO BURIAL AND .MOURNING 507 / XIV CUSTOMS RELATING TO BURIAL AND MOURNING 511 / CHAPTER XV / CH. XV THE IRUNTARINIA AND ARUMBURIN'GA; lines 21735-21816 confidence: medium

After a man or woman dies and the body is buried, the Uthana or ghost is said to haunt the burial place, come into camp at night, or return to its old Nanja rock or tree for a period.

After burial, the Uthana or ghost is said to haunt the burial place, come into camp at night, or go back to the old Nanja rock or tree.
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The Native Tribes of Central Australia XIV CUSTOMS RELATING TO BURIAL AND .MOURXIXG 499 / XIV CUSTOMS RELATIXC; TO BURIAL AND MOURNING 501 / XIV CUSTOMS RELATING TO BURIAL AND .MOURNING 503 / XIV CUSTOMS RELATING TO BURIAL AND MOURNING 505; lines 21460-21518 confidence: medium

The party runs to the grave; the leader makes a circuit away from the main party and shouts prolonged calls, perhaps to prevent the spirit from doubling back to the camp.

The ritual sequence traces the spirit from the old camp toward the grave, where it is said to take refuge at the bottom.
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The Native Tribes of Central Australia XIV CUSTOMS RELATING TO BURIAL AND MOURNING 505 / XIV CUSTOMS RELATING TO BURIAL AND .MOURNING 507 / XIV CUSTOMS RELATING TO BURIAL AND MOURNING 511 / CHAPTER XV; lines 21701-21732 confidence: low

Chapter title and outline identify the Iruntarinia and Arumburinga as spirit individuals; the outline links the Nanja tree or rock with the spirit part of an Alcheringa individual, says a second spirit issues from the Nanja, describes Arumburinga as a double, and says the Ulthana goes to the Nanja spot after death.

The outline says that after a man dies his spirit, the Ulthana, goes finally to the Nanja spot and joins the Arumburinga.
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The Native Tribes of Central Australia XIV CUSTOMS RELATING TO BURIAL AND MOURNING 511 / CHAPTER XV / CH. XV THE IRUNTARINIA AND ARUMBURIN'GA / XV THE IRUNTARINIA AND ARUMBURINGA 515; lines 21819-21861 confidence: medium

After mourning ceremonies, the Ultjiana leaves the grave, returns to its Nanja, rejoins the Arumburinga, gets another Churinga, and may later be born again in human form after the bones have crumbled away.

The dead person's spirit leaves the grave and returns to its Nanja, where it rejoins the Arumburinga.
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The Native Tribes of Central Australia XIV CUSTOMS RELATIXC; TO BURIAL AND MOURNING 501 / XIV CUSTOMS RELATING TO BURIAL AND .MOURNING 503 / XIV CUSTOMS RELATING TO BURIAL AND MOURNING 505 / XIV CUSTOMS RELATING TO BURIAL AND .MOURNING 507; lines 21521-21621 confidence: medium

Every grave is heaped more on one side; the less-heaped or depressed side faces the Alcheringa place where the man's ancestor lived and the spirit double has lived, with whom the Ulthana will mostly live.

The less-heaped side of every grave faces the Alcheringa place where the ancestor lived, where the spirit double has lived, and where the Ulthana will mostly live.
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The Northern Tribes of Central Australia XVI BEINGS ENDOWED WITH SUPERIOR POWERS 501 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 503 / CHAPTER XVII / CUSTOMS RELATING TO BURIAL AND MOURNING; lines 24597-24694 confidence: medium

The Arunta bury a dead body soon after death in an earth grave, seated and facing the dead person's Alcheringa camping ground; a depression is left so the spirit can pass in and out to visit the body.

The Arunta grave includes orientation toward the Alcheringa camping ground and a depression so the spirit can pass in and out to visit the body.
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The Northern Tribes of Central Australia XVI BEINGS ENDOWED WITH SUPERIOR POWERS 501 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 503 / CHAPTER XVII / CUSTOMS RELATING TO BURIAL AND MOURNING; lines 24697-24799 confidence: high

The passage contrasts these tribes with the Arunta iirpmilchima; at a grave ceremony the widow and relatives wail, trample boughs, and cut themselves to show sorrow and indicate the spirit must return to its Alcheringa camping-place.

The grave mourning acts are said to indicate that the dead man's spirit should return to his Alcheringa camping-place and leave the living in peace.
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The Northern Tribes of Central Australia XVI BEINGS ENDOWED WITH SUPERIOR POWERS 501 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 503 / CHAPTER XVII / CUSTOMS RELATING TO BURIAL AND MOURNING; lines 24697-24799 confidence: medium

After months, the unkulla man tells the gammona where to dig; the itia removes bones from the tree platform into a pitchi, gives them to a mura woman, and the gammona places them in a grave oriented toward the relevant Alcheringa camp.

Bones are removed from a tree platform and reburied in a grave with the head oriented toward an Alcheringa camp determined by sex and kinship relation.
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ekoi

In the Shadow of the Bush BIRTH CUSTOMS 131 / BIRTH CUSTOMS 133 / BIRTH CUSTOMS 135 / BIRTH CUSTOMS 137; lines 7763-7838 confidence: medium

Boughs are brought to a dying person; a priest draws them over his face so the spirit may pass painlessly to the realm of Obassi Nsi.

The priest draws boughs over the dying man's face so that his spirit may pass painlessly to the realm of Obassi Nsi.
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In the Shadow of the Bush CHAPTER XXI / FUNERAL CEREMONIES 223 / FUNERAL CEREMONIES 225 / FUNERAL CEREMONIES 227; lines 12003-12103 confidence: high

A stranger is buried "on the road by which he entered the town" so his spirit may find or see the way home and watch for friends.

The road burial is explicitly justified by the need for the stranger's spirit to find or see the way back home and watch for friends.
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In the Shadow of the Bush CHAPTER II / RELIGION / U-TTW / RELIGION 17; lines 1728-1836 confidence: high

"When we are dead we are buried in the ground, and go to the world under the earth, to our Father Obassi Nsi."

The dead are buried in the ground, a new form goes down to Obassi Nsi, and Nsi takes the dead to his country under the earth.
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In the Shadow of the Bush CHAPTER II / RELIGION / U-TTW / RELIGION 17; lines 1728-1836 confidence: high

When the body decays, a new form like the man comes out, descends to Obassi Nsi, and carries what was spent on the funeral above ground.

The new form of the dead person carries with it all that was spent on its funeral in the world above.
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In the Shadow of the Bush CHAPTER IV / EGBO 39 / EGBO 41 / EGBO 45; lines 3118-3216 confidence: medium

The passage introduces a story of how the first Egbo image came: Nki gathers palm kernels; one rolls down a crab's hole to the ghost town, where a chief's son finds and eats it.

Nki follows a palm kernel down a crab's hole to the ghost town and interacts with chiefs there.
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In the Shadow of the Bush CHAPTER XIX / OBEREKKAI TO ETARA 205 / OBEREKKAI TO ETARA 207 / FOBEREKKAI TO ETARA 209; lines 11129-11235 confidence: medium

The woman knocks upon her belly; the bush becomes a town, her sores disappear, she becomes beautiful, washes Agbo in the river, identifies the road to the ghost town, and gives him chalk.

Agbo is directed along the road to the ghost town, must follow special instructions there, and faces lethal danger from its inhabitants.
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In the Shadow of the Bush CHAPTER XX / EKOI OF THE CROSS RIVER 217 / EKOI OF THE CROSS RIVER / CHAPTER XXI; lines 11717-11807 confidence: high

“By ancient custom this was always done, so that a chief might not arrive servantless in the spirit world.”

The passage reports an ancient custom in which the six men who lowered the coffin would have been killed and buried with the chief so he would not arrive servantless in the spirit world.
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In the Shadow of the Bush CHAPTER XXII / GHOSTS 231 / GHOSTS 233 / GHOSTS 235; lines 12377-12471 confidence: medium

The Chieftainess says the ghost country is Mfam Akabansi, or Ghost town, and instructs the mother to say the dead person was her elder sister, sing a song asking for the thing that kills, and give the dead person's name as Ngbe Eing.

The Chieftainess names the destination as Ghost town, gives the mother procedure for obtaining the object, and the mother returns home with the Ejimm iron.
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In the Shadow of the Bush DIVINATION 177 / DIVINATION 179 / DIVINATION 181 / DIVINATION 183; lines 9858-9961 confidence: medium

Obassi tells Effion that a falling fresh leaf will mark his death; a leaf falls at Effion's feet in the market, and he returns home to find Obassi dead.

After Obassi's death and funeral, Effion follows divinatory instructions, is led by a sore-covered man to a hill, climbs after load carriers, and finds Obassi in a large house.
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In the Shadow of the Bush FUNERAL CEREMONIES 223 / FUNERAL CEREMONIES 225 / FUNERAL CEREMONIES 227 / FUNERAL CEREMONIES 229; lines 12106-12142 confidence: high

In the beginning, dead men were carried in a sort of dream to Obassi Osaw's dwelling; he could wake, revive, and return them to earth, though they could not tell what happened.

Dead men are carried in a dream to Obassi Osaw, who may wake them, make them alive again, and send them back to earth.
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In the Shadow of the Bush FUNERAL CEREMONIES 227 / FUNERAL CEREMONIES 229 / CHAPTER XXII / GHOSTS 231; lines 12182-12276 confidence: high

The narrator says Ekoi beliefs overlap with Brahmins and Shintoists; after death some spirits go to another world, while violently dead or held-back spirits wander near graves and enter towns between midnight and 3 a.m.

Some spirits go to another world after death, while those violently dead or held back wander near graves and trouble people until released.
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In the Shadow of the Bush FUNERAL CEREMONIES 229 / CHAPTER XXII / GHOSTS 231 / GHOSTS 233; lines 12279-12374 confidence: medium

The tale is introduced under the heading explaining why living men can no longer see the road to the ghost town.

The tale is explicitly framed as explaining why living men can no longer see the road to the ghost town, and the journey later approaches a stream near the ghost town.
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In the Shadow of the Bush GHOSTS 231 / GHOSTS 233 / GHOSTS 235 / GHOSTS 237; lines 12474-12571 confidence: high

The husband asks forgiveness for his wife, but she refuses favor, agrees to go to Mfam Akabansi, consults Porcupine about the charm, receives an unfavorable answer, and starts out.

The accused wife is sent to Mfam Akabansi, a ghost town; after her death there, the Chieftainess hides the road from living people, while the dead can see it.
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In the Shadow of the Bush GHOSTS 233 / GHOSTS 235 / GHOSTS 237 / GHOSTS 239; lines 12574-12678 confidence: high

After the playing, Atem asks to go with Echi; the town says she may choose because he married her. They depart, and Echi returns the gun, matchet, and body parts at the towns where they were lent.

Atem accompanies a ghost husband beyond the towns into the ghost town, is threatened there, and is sent back home by a ghost helper.
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In the Shadow of the Bush GOVERNMENT, ETC. / GOVERNMENT, ETC. 321 / GOVERNMENT, ETC. 323 / CHAPTER XXXI; lines 17137-17230 confidence: medium

The Woman covered with Sores meets travellers to the nether world and helps or dooms them depending on tests of goodness of heart; one male case is noted.

Travellers to the nether world meet the Woman covered with Sores, who tests goodness of heart and helps or dooms them.
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In the Shadow of the Bush GOVERNMENT, ETC. / GOVERNMENT, ETC. 321 / GOVERNMENT, ETC. 323 / CHAPTER XXXI; lines 17137-17230 confidence: high

As in the case of Persephone, no netherworld visitor may eat ghost-offered food or return to sunlight becomes impossible; necessary food is usually supplied by the Lame Boy or the Woman with Sores.

Visitors may not eat food offered by ghosts, or they will never return to sunlight.
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In the Shadow of the Bush GOVERNMENT, ETC. / GOVERNMENT, ETC. 321 / GOVERNMENT, ETC. 323 / CHAPTER XXXI; lines 17137-17230 confidence: medium

As in the case of Persephone, no netherworld visitor may eat ghost-offered food or return to sunlight becomes impossible; necessary food is usually supplied by the Lame Boy or the Woman with Sores.

The necessary food for netherworld visitors is usually supplied by the Lame Boy or the Woman with Sores rather than by ghosts.
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In the Shadow of the Bush INDEX / INDEX / INDEX / INDEX; lines 34966-35126 confidence: low

The index lists a Ghost Town story about why living men can no longer see the road to it, and mentions the ghost of a dead mother returning.

The index names a story about why living men can no longer see the road to Ghost Town.
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In the Shadow of the Bush INDEX / INDEX / INDEX / INDEX; lines 35304-35459 confidence: low

"Lakes of the Dead"

The index explicitly includes an entry for Lakes of the Dead.
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In the Shadow of the Bush INDEX / INDEX / INDEX / INDEX; lines 35462-35604 confidence: medium

"Living, the, Ghost Food tabu to"; "Why they can no longer see the Road to Ghost Town"

The index entry states that the living can no longer see the Road to Ghost Town.
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In the Shadow of the Bush INDEX / INDEX / INDEX / INDEX; lines 35769-35928 confidence: low

“Nsan, Juju tree of ... Lake of the Dead near”

The Nsan entry lists a Lake of the Dead near Nsan.
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In the Shadow of the Bush INDEX / INDEX / INDEX / INDEX; lines 36263-36445 confidence: low

“Puff-adders in Rest House”; “Python and Elephant bested by Ants”

The index includes a Python of the Lake of the Dead and sacrifice to ghosts.
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In the Shadow of the Bush JUJUS 53 / JUJUS 55 / JUJUS 57 / JUJUS 61; lines 3940-4043 confidence: medium

Nki rejects a calabash with rubbish, then calls a second calabash full of plantains, springs upon it, and floats away down the river.

Nki rides a floating calabash down the river all day, arrives at the ghost town, and encounters his dead sister.
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In the Shadow of the Bush LIFE IN PEACE AND WAR 277 / CHAPTER XXVI / LIFE IN PEACE AND WAR 279 / LIFE IN PEACE AND WAR; lines 14601-14701 confidence: medium

An adviser gives the first girl edible clay or chalk and instructs her to sleep on hearth ashes, avoid touching her husband's sores, refuse hair arrangement, wash only in black spring water, bring some of it home, and avoid the clear white water because it causes disease; he says ghosts wish to keep her but obedience allows safe return.

The passage describes travel to a ghost town, the desire of ghosts to keep the visitor, a successful return home by the first girl, and the second girl's death followed by return to the ghosts forever.
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In the Shadow of the Bush OBEREKKAI TO ETARA 205 / OBEREKKAI TO ETARA 207 / FOBEREKKAI TO ETARA 209 / OBEREKKAI TO ETARA 211; lines 11238-11287 confidence: medium

Agbo returns to the female friend who helped him toward the ghost people; she asks about the chalk, and he says he has eaten it.

Agbo returns to the helper associated with his journey to the ghost people and later acts with power ordered by the Queen of the Ghosts.
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In the Shadow of the Bush RELIGION / U-TTW / RELIGION 17 / RELIGION 19; lines 1839-1949 confidence: medium

In Obassi's land, a sore-covered woman asks Mkpaw why he came; after he washes her sores, she tells him to identify Obassi by watching where the red-fly Mfut settles in the judgment house.

Obassi is described as sitting in judgment, and Mkpaw sees ghost people, including his parents and Nsuma's parents, passing by on their way to market.
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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 confidence: high

Circe, unable to detain Odysseus further, warns of future dangers and commands him to consult Tiresias in Hades; she loads his ship with provisions and bids farewell.

Odysseus travels to the entrance of the lower world under divine instruction to consult Tiresias and learn his future fate.
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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 confidence: 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.

Odysseus travels to the lower-world entrance, performs sacrifice, and receives prophetic instruction from Tiresias among the dead.
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Myths and Legends of Ancient Greece and Rome CEREALIA. / VESTALIA. / PART II.--LEGENDS. / CADMUS.; lines 6563-6631 confidence: medium

Cadmus reigns happily for years, is deprived of his throne by his grandson Pentheus, retires with Harmonia to Illyria, and after death both are changed by Zeus into serpents and transferred to Elysium.

After death, Cadmus and Harmonia are changed by Zeus into serpents and transferred to Elysium.
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Myths and Legends of Ancient Greece and Rome DIONYSUS (BACCHUS). / BACCHUS OR LIBER. / AIDES (PLUTO). / PLUTO.; lines 4343-4363 confidence: medium

Before the introduction of Greek religion and literature, Romans are said to have lacked a Greek-style realm of future happiness or misery and no lower-world god identical with Aides.

Orcus is described as a gloomy dark cavity at the centre of the earth and a resting place for the dead; Greek Hades and a future state are also discussed.
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Myths and Legends of Ancient Greece and Rome DIONYSUS (BACCHUS). / BACCHUS OR LIBER. / AIDES (PLUTO). / PLUTO.; lines 4343-4363 confidence: medium

Before Greek influence, Romans lacked a Greek Hades-like realm and imagined Orcus as a dark central-earth cavity for the dead.

Orcus is described as a vast, gloomy, impenetrably dark cavity in the center of the earth and a resting place of the dead.
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Myths and Legends of Ancient Greece and Rome FORTUNA. / ANANKE (NECESSITAS). / MOMUS. / EROS (CUPID, AMOR) AND PSYCHE.; lines 4917-4962 confidence: high

Aphrodite commands Psyche to descend into the underworld and obtain from Persephone a box containing all the charms of beauty; Psyche fears death must precede entry into the realm of shades.

Psyche must descend to the underworld for Persephone's box and receives concrete instructions for Charon, Cerberus, underworld banquets, and safe return.
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Myths and Legends of Ancient Greece and Rome MARS. / NIKE (VICTORIA). / VICTORIA. / HERMES (MERCURY).; lines 3746-3817 confidence: medium

Hermes is described as swift-footed messenger, trusted ambassador of all the gods, conductor of shades to Hades, patron of youth and athletics, inventor of the alphabet, teacher of foreign-language interpretation, and attendant of Zeus during disguised earthly journeys.

Hermes is called conductor of shades to Hades.
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Myths and Legends of Ancient Greece and Rome MARS. / NIKE (VICTORIA). / VICTORIA. / HERMES (MERCURY).; lines 3746-3817 confidence: medium

Hermes is described as messenger and ambassador of the gods, conductor of shades to Hades, patron of youth and athletics, inventor of the alphabet, teacher of interpreting foreign languages, and cunning attendant of Zeus when Zeus travels on earth disguised as a mortal.

Hermes is described as conductor of shades to Hades.
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Myths and Legends of Ancient Greece and Rome MARS. / NIKE (VICTORIA). / VICTORIA. / HERMES (MERCURY).; lines 3819-3892 confidence: medium

Zeus gives Hermes the winged silver cap Petasus and silver foot-wings Talaria and appoints him herald of the gods and conductor of shades to Hades, an office formerly held by Aides.

Hermes is appointed conductor of shades to Hades, invoked by the dying for safe passage across the Styx, able to return spirits, and called mediator between the living and the dead.
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Myths and Legends of Ancient Greece and Rome MARS. / NIKE (VICTORIA). / VICTORIA. / HERMES (MERCURY).; lines 3819-3892 confidence: high

Zeus gives Hermes a winged silver cap and winged feet and appoints him herald of the gods and conductor of shades to Hades.

Hermes is appointed conductor of shades to Hades, invoked by the dying for safe passage across the Styx, and able to return spirits to the upper world.
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Myths and Legends of Ancient Greece and Rome MERCURY. / DIONYSUS (BACCHUS). / BACCHUS OR LIBER. / AIDES (PLUTO).; lines 4150-4244 confidence: high

The Odyssey is said to place the entrance to Erebus beyond the edge of Oceanus in the far west, where the Cimmerians dwell in mists and darkness.

The passage lists entrances to Erebus, underworld rivers, the Styx crossing, Charon’s ferry, Minos’s tribunal, and Cerberus as guardian.
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Myths and Legends of Ancient Greece and Rome MERCURY. / DIONYSUS (BACCHUS). / BACCHUS OR LIBER. / AIDES (PLUTO).; lines 4150-4244 confidence: high

Charon ferries over the Styx only shades whose bodies received funerary rites and who have an obolus toll, often placed under the tongue; others wander the banks for a hundred years.

Charon ferries only shades whose bodies received funereal rites and who carry an obolus toll; others wander for a hundred years.
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Myths and Legends of Ancient Greece and Rome MERCURY. / DIONYSUS (BACCHUS). / BACCHUS OR LIBER. / AIDES (PLUTO).; lines 4150-4244 confidence: high

On the opposite bank of the Styx is Minos’s tribunal, where shades confess and receive sentence; Cerberus, the triple-headed dog with snake-bristling necks, guards it and allows entry but no return.

Cerberus guards the tribunal and permits all shades to enter but none to return.
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Myths and Legends of Ancient Greece and Rome MERCURY. / DIONYSUS (BACCHUS). / BACCHUS OR LIBER. / AIDES (PLUTO).; lines 4150-4244 confidence: high

Homer's Odyssey is described as placing Erebus' entrance beyond Oceanus in the far west, among the Cimmerians in eternal mist and darkness.

The passage lays out entrances to Erebus, rivers to cross, Charon's ferry, required toll and funerary rites, Minos's tribunal, and Cerberus as guardian.
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Myths and Legends of Ancient Greece and Rome MERCURY. / DIONYSUS (BACCHUS). / BACCHUS OR LIBER. / AIDES (PLUTO).; lines 4150-4244 confidence: high

Across the Styx is Minos's tribunal, where shades confess earthly actions and receive sentence; Cerberus, a three-headed dog with snake-bristling necks, guards it and prevents return.

Cerberus guards the tribunal and permits shades to enter but none to return.
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Myths and Legends of Ancient Greece and Rome MERCURY. / DIONYSUS (BACCHUS). / BACCHUS OR LIBER. / AIDES (PLUTO).; lines 4246-4341 confidence: high

Blessed spirits pass rightward to the golden palace of Aides and Persephone, receive greeting, and proceed to Elysium, a pleasant region where shades continue familiar earthly pursuits.

The passage lays out rightward passage to Elysium, royal underworld reception, Lethe, judgment-hall, Phlegethon, gate, and Tartarus.
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Myths and Legends of Ancient Greece and Rome MERCURY. / DIONYSUS (BACCHUS). / BACCHUS OR LIBER. / AIDES (PLUTO).; lines 4246-4341 confidence: high

Happy spirits pass to the golden palace of Aides and Persephone, are greeted, and proceed to the delightful Elysian Fields, where pleasant natural features and familiar occupations are found.

The passage lays out separate postmortem destinations and routes: Elysium for the happy, Lethe within Elysium, judgment-hall and Tartarus for the guilty.
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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 confidence: medium

Morally middling shades are condemned to a monotonous, joyless existence in the Asphodel meadows of Hades.

The Asphodel meadows of Hades are presented as the place or condition assigned to shades whose lives were neither notably virtuous nor vicious.
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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 confidence: medium

Shades of mortals neither virtuous nor vicious are condemned to a monotonous, joyless existence in the Asphodel meadows of Hades.

The shades of mortals neither virtuous nor vicious are said to be condemned to a joyless existence in the Asphodel meadows of Hades.
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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 confidence: medium

Europa is mother of Minos, Aeacus, and Rhadamanthus; Minos becomes king of Crete and later a judge of the lower world with his brothers.

Europa's sons include Minos, Aeacus, and Rhadamanthus; Minos is made a judge of the lower world with his brothers.
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Myths and Legends of Ancient Greece and Rome SATURN. / RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN.; lines 746-830 confidence: medium

Golden Age humans live joyously and peacefully, the earth yields without toil, they die painlessly, and they continue as ministering spirits in Hades.

Golden Age dead become ministering spirits in Hades, while Silver Age dead wander as restless spirits there.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 8076-8168 confidence: medium

After initiation into the Eleusinian Mysteries and priestly instruction, Heracles goes to the opening at Taenarum; Hermes conducts his descent, shades flee, and Hermes stops him from striking Medusa's shadow.

The passage names an entrance at Taenarum, the gates and palace of Aides, the river Acheron, and an exit near Troezen.
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Myths and Legends of Ancient Greece and Rome THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9593-9685 confidence: high

Patroclus' funeral rites include the Myrmidons bearing the body to the pyre, dogs and horses slain to accompany him in the realm of shades, twelve Trojan captives slaughtered on the pyre, the pyre lit, and the bones collected in a golden urn.

Dogs and horses are slain to accompany Patroclus in the realm of shades, and twelve Trojan captives are slaughtered and placed on the funeral pyre.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2598-2664 confidence: high

Orpheus descends to Hades with Apollo's golden lyre to ask Aides to restore Eurydice; his music pauses the sufferings of Sisyphus, Tantalus, Ixion, and the Furies.

Orpheus descends into Hades to entreat Aides to restore Eurydice and travels through lower-world spaces.
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andamanese

On the Aboriginal Inhabitants of the Andaman Islands ARROWS. PROFILES. / BARREN ISLAND VOLCANO (HEIGHT, I.OI5 FEET) / PART ir. / VIII.; lines 5945-6053 confidence: medium

The corpse faces the rising sun partly because “jereg- or Hades, whither the souls of the departed flee, is situated in the east.”

The passage states that departed souls flee to jereg- or Hades, located in the east, and links this to the eastward orientation of the corpse.
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On the Aboriginal Inhabitants of the Andaman Islands PAET III. / PLATE VIII / ANDAMANESE EQUIPPED FOR JOURNEY. / ANDAMANESE SHOOTING, DANCING, SLEEPING, AND GREETING.; lines 8313-8444 confidence: medium

The north-east wind Puiuga-td is glossed as “The Creator His wind” and has special significance because it proceeds from the heavenly region where a bridge between this world and the next is supposed to be situated.

A connecting bridge between this world and the next is said to be situated in a part of heaven associated with the Creator’s wind.
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On the Aboriginal Inhabitants of the Andaman Islands PAET III. / PLATE VIII / ANDAMANESE EQUIPPED FOR JOURNEY. / ANDAMANESE SHOOTING, DANCING, SLEEPING, AND GREETING.; lines 8313-8444 confidence: medium

Three cloud forms are named; only Orion’s belt is named among stars and constellations; the Milky Way is called ig-ydiowa and described as the road used by angels, mo'rowin-.

The Milky Way is described as a road used by angels.
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On the Aboriginal Inhabitants of the Andaman Islands PLATE III. / ANDAMANESE CHIEF, WITH BOW AND ANDAMANESE MAN AND WOMAN, SHOWING / ARROWS. PROFILES. / BARREN ISLAND VOLCANO (HEIGHT, I.OI5 FEET); lines 3162-3315 confidence: medium

Voyagers near the shores were regarded as deceased ancestors permitted to revisit earth and thought to live on a small island near the Andamanese world; natives of India are called by a term glossed 'departed spirits.'

Voyagers approaching the shore are regarded as deceased ancestors permitted to revisit earth and as living on a small island near the Andamanese world.
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On the Aboriginal Inhabitants of the Andaman Islands VIII. / PLATE VI. / GREAT ANDAMAN TYPES AT PORT BLAIR HOME. / PLATE VII.; lines 6816-6939 confidence: high

The world except the sea is flat and rests on an immense palm tree, bd'rata-, in an under-earth jungle called Hades; this gloomy place is partly lit by sun and moon, and departed spirits are sent there by Puluga- to await Resurrection.

Departed spirits are sent by Puluga- to Hades, an under-earth jungle partly lit by sun and moon, to await the Resurrection.
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On the Aboriginal Inhabitants of the Andaman Islands VIII. / PLATE VI. / GREAT ANDAMAN TYPES AT PORT BLAIR HOME. / PLATE VII.; lines 6941-7061 confidence: medium

A tradition says that in long past ages a dlco-pai'ad received in a dream a vision of the regions and pursuits of disembodied spirits.

A tradition supports accounts of .chd'itd'n- by saying that a dlco-pai'ad was granted a dream vision of afterlife regions and activities.
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On the Aboriginal Inhabitants of the Andaman Islands VIII. / PLATE VI. / GREAT ANDAMAN TYPES AT PORT BLAIR HOME. / PLATE VII.; lines 6941-7061 confidence: high

An invisible cane bridge between earth and the eastern sky steadies earth and connects to .jereg-; departed souls pass over it to paradise or to .jereg-ldr-mu'gu-, a cold punishment place for heinous sins such as murder, compared by the author to Dante.

Departed souls cross an invisible cane bridge between earth and the eastern sky to reach .jereg- or the place beneath it.
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On the Aboriginal Inhabitants of the Andaman Islands VIII. / PLATE VI. / GREAT ANDAMAN TYPES AT PORT BLAIR HOME. / PLATE VII.; lines 7581-7682 confidence: medium

mava .chol-, ancestor of the evil spirits, steals a pig captured by mava .Mlw&t- and climbs a gurjon-tree; the strong mava .koiwo't- plants spikes, forces the tree downward, and mava .chol- leaps down, is impaled, and dies.

mava .chol- steals a pig, dies by impalement, and his spirit does not pass to Hades but stays on the invisible bridge; descendants are sent there as black birds.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 5343-5427 confidence: medium

A-Pučikwar statements describe the moon as male with the sun as wife, or as female and wife of Tomo; Tomo is linked with fine weather and daylight, lives in the sky, hosts dead spirits, and is said in some legends to be the first ancestor.

The passage says the spirits of the dead go up to the sky and live with Tomo.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 5521-5617 confidence: high

The rainbow is connected with jungle or sea spirits and commonly described as a cane bridge between this world and the departed spirits' world; compound rainbow names across Great Andaman languages are explained as 'the cane of the spirits.'

The passage describes the rainbow as a cane bridge between this world and the world of departed spirits, along which spirits travel to earth.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 5521-5617 confidence: high

An Aka-Kede earthquake account says a dead man goes to the spirit world beneath the earth; spirits perform a Kimil ceremony and dance using the rainbow instead of a screen, shaking it to cause earthquakes; newly-arrived spirits undergo po̱ro̱to kimil and eat po̱ro̱to.

In the Aka-Kede account, dead persons enter a beneath-earth spirit world where spirits perform a Kimil ceremony; shaking the rainbow in the dance causes earthquakes, and newly-arrived spirits undergo po̱ro̱to kimil.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 6225-6319 confidence: medium

Kobo is described as a man said by natives to have died, returned to life, gained magical powers as an oko-ǰumu, visited the world of spirits while dead, witnessed a dance by spirits and supernatural beings, and remembered what he saw.

While dead, Kobo is supposed to have visited the world of spirits, learned about spirits, and remembered what he saw after returning.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 6321-6411 confidence: high

A Northern account says a dead man becomes a Lau, remains at first near the grave or place of death, later lives with other spirits, and if drowned becomes a J̌urua.

Different accounts place the dead in the jungle, sea, a world under this one called Maramiku, or the sky.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 6321-6411 confidence: high

Another Northern statement says the spirit goes, immediately or later, to Maramiku, a world under this one that resembles the actual world and includes forest, sea, familiar species, and activities such as hunting, fishing, and dancing.

Maramiku is described as a world under this one with forest, sea, familiar species, and activities like hunting, fishing, and dancing.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 6321-6411 confidence: high

Other Northern statements say the dead person's double goes up to the sky and becomes a Lau, or that the spirit wanders in the jungle until the flesh has rotted from the bones and then goes to the sky.

Some statements say that a man's double or spirit goes up to the sky and becomes or remains a spirit.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 6413-6502 confidence: high

A-Pučikwar account: after death the spirit goes east or north-east over the world’s edge to Lau-l’uŋ-ciŋ, Spirit’s House, a jungle place with a hut; beyond it is the sun and moon’s home, and the rainbow is a cane path for dream visits to friends on earth.

Several accounts describe postmortem movement through named directions, places, or realms, including the eastern world-edge route, Akar-Bale named itinerary, sky, under-earth, and čaitan.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 6504-6596 confidence: medium

An invisible cane bridge between earth and eastern sky steadies earth, connects with J̌ereg, and is crossed by departed souls going to J̌ereg or J̌ereg-l’ar-mugu.

The passage describes departed souls crossing an invisible cane bridge from earth toward J̌ereg or J̌ereg-l’ar-mugu.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 8376-8479 confidence: medium

Maia Čo̱l's disembodied spirit does not pass to Čaitan but stays on the invisible bridge; by Puluga's orders, descendants are sent to join him as black long-tailed birds.

In Mr Man's version, Maia Čo̱l's spirit does not go to Čaitan but lives on an invisible bridge, and descendants are sent to him as black long-tailed birds.
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The Andaman Islanders: A Study in Social Anthropology CONCLUSION. / APPENDIX B / THE SPELLING OF ANDAMANESE WORDS / NOTES; lines 14799-14952 confidence: high

"the 'soul' will go under the earth by an aerial bridge after death"; the same note says there is no heaven, hell, or religious corporeal resurrection.

The soul is said to go under the earth by an aerial bridge after death.
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hopi

The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 5367-5440 confidence: high

Section 28 begins in Orafbi, where a youth at H6nletsnoma's house sits at the mesa edge and thinks about the graveyard and whether the dead live somewhere.

The youth seeks to know whether the dead live elsewhere, receives help from the Sun, enters a death-like sleep, goes to the Skeleton House, and moves through named places and encounters on the route.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 5442-5536 confidence: high

At the salt, a bell-ringing Kwanitaka greets the young man, explains wicked and harmful figures, says some move only four steps before stopping, and points to one of two roads.

The young man is led by Kwanitaka figures along divided roads to punishment places and a village of deceased good chiefs, then returns to tell others.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 5538-5622 confidence: high

The returning young man encounters punished figures, runs to Orafbi, enters his body, and wakes at sunrise.

The young man returns from the Skeleton House, re-enters his body, wakes, and reports what he saw among the dead.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 5538-5622 confidence: medium

The next tale begins: a Shongopavi young man wonders at the graveyards whether the dead live somewhere; his father, the village chief, consults others, and Badger Old Man is called because he has medicine and knowledge about it.

The Shongopavi young man wonders whether the dead live somewhere, and the community calls Badger Old Man because he has medicine and knowledge about it.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 5624-5712 confidence: high

Badger Old Man finds the medicine, instructs use of a white kilt, blackened chin, and eagle feather, spreads a white 6wa, administers medicine to mouth, ears, and heart, wraps the young man in a robe, and the young man 'died.'

The young man is prepared as dead, given medicine, falls into a deathlike state, and follows the road to Skeleton house in order to learn about the dead.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 5624-5712 confidence: high

After falling asleep, the young man sees a westward road to Skeleton house and meets a person who says he did not follow the straight road or listen, must wait a long time, and lives in an enclosure of sticks.

The journey includes a westward road, a waiting figure, hazardous vegetation, a bluff crossing, a smoky danger place, and a Skeleton village with clan ancestors.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 5714-5805 confidence: high

The young man recounts that he was dressed, laid down, fed, given medicine on his heart, died, and traveled westward; he met a woman in a brush enclosure moving westward who told him the Skeleton house was not far away.

The young man describes a route after death: westward travel, a wayfarer, cactus obstacles, a steep bluff with a helper, a smoke/burning place, and the Skeleton house.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 5808-5897 confidence: high

The inhabitants say the visitor's flesh is still salty and he cannot stay; they contrast the light Hopi world with their dark, poor condition and mention worn-out nakwakwosis on their foreheads.

The speaker reports returning from a dark world where Skeletons live and says he saw the place and its conditions himself.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 5808-5897 confidence: high

The speaker tries to climb a ladder whose sunflower-stalk rungs break, is fed, eats actual food, and observes that others throw food behind the houses because they eat only its soul or odor.

The inhabitants throw away material food and explain that they eat only the soul or odor of the food.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 6280-6377 confidence: medium

C6tukvnangwuu ascends to the sky and finds the maiden taken there by Hawk; skins of Eagle Body, Kwayo, and Hawk hang in the sky house; the maiden grinds meal and prepares food for the warriors.

The maiden says she had died and was rescued by chiefs from above; she is brought from the sky to earth by Hawk, later repeatedly visits the chiefs above, and finally dies.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13144-13220 confidence: medium

The chief closes the opening before all emerge; routes divide; Hopi bring the corn-bodied Moyingwu; the chief's son dies, a sorcerer says he is below, and the chief declares the dead return to the lower world.

The chief sees his dead son walking in the other world and says that people who die will go back to the lower world.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13646-13698 confidence: high

The bullsnake maiden goes to the village, is killed by her parents who do not recognize her, her soul goes to Skeleton House, and sorcerers are said sometimes to leave graves as bullsnakes.

The bullsnake maiden's soul goes to Skeleton House, and the youth later dies by medicine and travels there, seeing paths and places of the dead.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13646-13698 confidence: medium

On the journey, the youth passes someone who asks to be carried four steps, a woman who asks him to take her burden, and a man with a mealing stone who asks him to take it.

On the trail the youth meets figures asking him to carry someone, take a woman's burden, and take a mealing stone, but he passes them by.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13646-13698 confidence: high

The youth runs to a man loudly shaking a bell, identified as Kwanitaka, who explains what he has seen; he later sees another Kwanitaka ringing.

The youth encounters Kwanitaka ringing or shaking a bell loudly, and Kwanitaka explains what he has seen and guides him toward the village.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13700-13786 confidence: high

In Shongopavi, the chief's son wonders whether the dead live; leaders consult Badger Old Man, who prepares him with white 6wa and medicine so that he dies.

The young man is prepared as if dead, dies through medicine, follows a westward route to Skeleton House, and later returns to life.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1218-1306 confidence: medium

The maiden asks not to be thrown down, tells the chief he can see his child below, and says the dead remain below four days and then come back to live with their people; the chief permits her to remain near the opening.

The maiden states that the dead go below, remain there four days, and return to live with their people; the footnote relates this to a Hopi belief about the dead leaving the grave on the fourth day.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 2092-2180 confidence: high

The chief's son becomes sick and dies; the sorcerer denies that he is truly dead and tells the chief to look down through the opening.

The sorcerer explains that those who die are not really dead but go back to the lower world, and the chief sees his child there.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 875-958 confidence: high

The chief looks down and sees his dead boy running with other children, still marked by death head-washing. The nephew says that anyone who dies will go down there, and the chief lets him remain.

The chief sees his dead son below with other children, and the nephew says that anyone who dies will go down there.
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The Traditions of the Hopi The Traditions of the Hopi / THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS.; lines 187-421 confidence: low

Entries include journeys to Skeleton House, Skeleton Woman and the Hunter, Miisauwuu or Masauwuu, hunters, trading figures, a Kohonino hunter, a corn-ear maiden and sorcerers, Watermelon-Rind Woman, hide-and-seek for life, a stolen costume, maidens married to Night, defeat of enemies, a maiden turning into a dog, and blind and lame men.

Two entries are titled 'A Journey to the Skeleton House' and 'Journey to the Skeleton House,' followed by 'Skeleton Woman and the Hunter.'
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jewish pseudepigrapha

The Book of Enoch CHAPTERS / THE BOOK OF THE COURSES OF THE HEAVENLY LUMINARIES. (LXXII-LXXXII.) / THE DREAM-VISIONS. (LXXXIII-XC.) / THE CONCLUDING SECTION OF THE BOOK. (XCII-CV.); lines 5113-5205 confidence: medium

Souls descend into Sheol; spirits enter darkness, chains, and a burning flame with grievous judgment; a great judgment is for all generations and the sinners have no peace.

Souls are made to descend into Sheol and spirits enter darkness, chains, and burning flame.
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The Book of Enoch THE DREAM-VISIONS. (LXXXIII-XC.) / THE CONCLUDING SECTION OF THE BOOK. (XCII-CV.) / FRAGMENT OF THE BOOK OF NOAH. (CVI-CVII.) / CVIII. AN APPENDIX TO THE BOOK OF ENOCH.; lines 5279-5340 confidence: medium

Enoch sees something like an invisible cloud, a depth he cannot look over, a bright flame of fire, and shining mountain-like things circling; he asks a holy angel about the shining thing, describing it as not heaven but a blazing fire with voices of weeping, crying, lamentation, and strong pain.

Enoch sees a non-heavenly fiery place of weeping and asks a holy angel, who explains that condemned spirits are cast there.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 1361-1426 confidence: medium

Enoch is taken to a place where those present are like flaming fire and can appear as men when they wish.

The heading identifies Enoch's journeys through Earth and Sheol, and the narrative begins a journey through fiery beings, darkness, a heaven-reaching mountain, cosmic treasuries, living waters, fiery river, and the deep.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 1428-1534 confidence: high

Enoch sees treasuries of winds, the earth's foundations and corner-stone, four winds bearing earth and firmament, winds or pillars between heaven and earth, and winds connected with the sun, stars, clouds, and angelic paths.

Enoch proceeds through multiple cosmic regions, sees boundaries of heaven and earth, prisons of celestial beings, and a western mountain associated by the heading with Sheol or the underworld, while angels interpret what he sees.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 1428-1534 confidence: medium

Enoch is shown a western great high mountain of hard rock with four deep, smooth hollow places; a variant reading describes three dark hollows, one bright hollow, and a fountain of water in the midst.

The passage introduces Sheol or the underworld and describes a western high mountain of hard rock containing four deep hollow places, with a variant including dark and bright hollows and a fountain of water.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 1536-1641 confidence: high

Raphael says hollow places were created for the souls of the dead to assemble until their appointed period and the great judgment.

The passage lays out hollow places and separated divisions for different classes of dead spirits until judgment.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 1644-1757 confidence: medium

Enoch goes to another place of the earth and is shown a mountain range of fire burning day and night.

Enoch travels through a sequence of extraordinary regions, asks about their meaning, and receives explanations from angelic interpreters concerning divine throne, sacred tree, blessed land, and accursed judgement valley.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 1888-2012 confidence: medium

A whirlwind carries Enoch from earth to the end of the heavens, where he sees dwellings of the holy and resting-places of the righteous with angels; they intercede for the children of men, with righteousness like water and mercy like dew.

At the end of the heavens Enoch sees dwelling-places of the holy and resting-places of the righteous with angels.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 2014-2155 confidence: medium

The seer sees secrets of heaven, the kingdom divided, human actions weighed in a balance, mansions of the elect and holy, and sinners denying the Lord of Spirits driven away under punishment.

The seer sees mansions of the elect and holy, places of rest, exclusion of sinners, and transformed earth where elect ones dwell.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 2450-2585 confidence: medium

The seer sees a deep valley with burning fire; kings and the mighty are cast into it; chains are prepared for Azazel’s hosts; Michael, Gabriel, Raphael, and Phanuel cast them into a burning furnace for unrighteousness and subjection to Satan.

The seer is shown a fiery valley, an abyssal chasm, a burning furnace, and Sheol’s jaws as places or images of condemnation.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 2661-2769 confidence: medium

The heading identifies angels going to measure Paradise. In the narrative, long cords are given to angels, they take wings and fly north, and the accompanying angel explains that they have gone to measure.

Angels measure in connection with Paradise and the righteous, and those destroyed by desert, beasts, or fish are said to return on the day of the Elect One.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 2771-2914 confidence: medium

They say the Lord's judgments are impartial, their sins are reckoned up in righteousness, and their souls are full of unrighteous gain as they descend into the burden of Sheol.

The condemned rulers say their sins are reckoned up and describe themselves as descending into the burden of Sheol.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 3118-3263 confidence: medium

Enoch is placed between the north and west winds; angels use cords to measure a place for the elect and righteous, where he sees first fathers and righteous ones dwelling.

Michael shows Enoch the ends of heaven and chambers of stars and luminaries, and angels measure a place for the elect and righteous.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 539-620 confidence: high

Enoch makes journeys, conducted by angels of light, through parts of the earth and Sheol; after the first journey seven archangels and their functions are enumerated.

Enoch is conducted by angels of light through the earth and Sheol, sees a punishment place, luminaries, mountains, Jerusalem, and directional journey fragments.
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The Book of Jubilees, or, The Little Genesis CHAPTER VI. 24-31 55 / CHAPTER VI. 32-36 57 / CHAPTER VII. 6-21 61 / CHAPTER VII. 22-31 63; lines 9430-9586 confidence: medium

No seed or descendants remain for the offender; offenders go to Sheol, descend to condemnation, and are removed into deep darkness by violent death.

Offenders are said to go to Sheol, descend to a place of condemnation, and be removed into the darkness of the deep by violent death.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXI. 1-8 133 / CHAPTER XXI. 9-19 135 / CHAPTER XXII. 3-14 139 / CHAPTER XXII. 15-21 141; lines 15881-16057 confidence: medium

“For they will descend into Sheol, / And into the place of condemnation will they go”

The passage states that idol-worshippers will descend into Sheol and go to the place of condemnation.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION XXV / INTRODUCTION XXXV / INTRODUCTION 11 / INTRODUCTION; lines 2796-2932 confidence: medium

Severus of Antioch is described as discussing the destinies of good and evil souls after separation from the body and incidents in the contest between Michael and Satan for Moses’ soul, saying the material comes from the apocryphal book.

Severus is described as discussing the destinies awaiting good and evil souls after separation from the body.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION XXV / INTRODUCTION XXXV / INTRODUCTION 11 / INTRODUCTION; lines 2796-2932 confidence: high

Severus of Antioch is described as discussing the destinies of good and evil souls after separation from the body and incidents in the contest between Michael and Satan for Moses’ soul, saying the material comes from the apocryphal book.

The passage refers to incidents concerning a contest between Michael and Satan for the soul of Moses.
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nahua maya inca

The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2559-2652 confidence: medium

Tlaloc dwells in Tlalocan, a many-watered paradise of plenty for people drowned, struck by lightning, or dead from dropsical diseases; common people who do not die such deaths go to Mictlan, the dark abode of the gloomy Lord of Death.

Tlalocan is a many-watered paradise for people drowned, struck by lightning, or dead from dropsical diseases, while others go to the dark abode of Mictlan.
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The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 3139-3232 confidence: high

The passage says an analogous Maya deity will be discussed later, that Mictlan was probably represented by the bat as underworld animal, and that the soul journeys to Mictlan through ordeals.

The passage explicitly mentions the journey of the soul to Mictlan and ordeals before entry.
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The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 3139-3232 confidence: medium

Mictlantecutli is God of the Dead and of the shadowy realm; he is represented as a grisly monster with a large mouth into which dead spirits fall.

Mictlantecutli is shown as a monster receiving spirits into his mouth, while Mictlan is a desolate death realm surrounded by demons.
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The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 3234-3328 confidence: high

Mexican warriors believed they served the sun after death and entered the god’s dwelling, compared in the passage to Scandinavian heroes in Valhalla; they preferred battlefield death and expected feasts and flower juice after death.

Warriors believe they continue serving the sun after death, enter the god’s dwelling, and share the delights of the sun’s daily round.
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The Myths of Mexico & Peru CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY; lines 5367-5476 confidence: high

Zotzilaha Chimalman is a sinister bat-god, prince of Maya legions of darkness, dwelling in the House of Bats, a gruesome cavern on the way to darkness and death.

Zotzilaha Chimalman/Camazotz dwells in a cavern on the way to darkness and death and attempts to bar the journey of hero-gods across those realms.
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The Myths of Mexico & Peru CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY; lines 5367-5476 confidence: high

God A's symbol is the calendar day Cimi, meaning death; he presides over the west, home of the dead and the direction of departure with the setting sun.

God A presides over the west, described as the home of the dead and the region toward which the dead depart with the setting sun.
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The Myths of Mexico & Peru CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY; lines 6365-6445 confidence: medium

People oppressed by disease or hardship ask the high-priest to accept them as living sacrifices and allow them through the portal into the dark interior of the mountain to seek ancestral feasting-places; attendants close the stone after entry, and the entrant dies from hunger and thirst; the village is called Liyobaa because of the abyss.

Living sacrifices enter through a stone-closed portal into the dark interior of the mountain to seek the feasting-places of their forefathers in expectation of a happy life.
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The Myths of Mexico & Peru CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA; lines 6955-7047 confidence: high

Hunhun-Apu and Vukub-Hunapu play ball near Xibalba; Hun-Came and Vukub-Came send four owl-shaped messengers with a challenge, and the brothers follow them down the hill to the Underworld.

Hunhun-Apu and Vukub-Hunapu accept a challenge from the rulers of Xibalba and follow owl messengers down a long hill to the Underworld, later crossing a river of blood and entering Xibalban spaces.
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The Myths of Mexico & Peru CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA; lines 7142-7244 confidence: medium

The brothers pass through the House of Cold, House of Tigers, House of Fire, and House of Bats; Camazotz decapitates Hun-Apu, and a tortoise becomes a replacement head so Hun-Apu rises unharmed.

The brothers pass through named houses of danger in Xibalba: cold, tigers, fire, and bats.
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The Myths of Mexico & Peru CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU / CHAPTER VII: THE MYTHOLOGY OF PERU; lines 9858-9937 confidence: medium

The healer and people chant to the soul of the patient: “Thou must not go, thou must not go.”

When illness worsens, the healer and people chant to the patient’s soul that it must not go.
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The Myths of Mexico & Peru CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU / CHAPTER VII: THE MYTHOLOGY OF PERU; lines 9858-9937 confidence: medium

Women close the mouth and eyes, wrap and press the dying person in the hammock, extinguish the candle, disperse smoke, and use filth at entrances so the soul cannot escape or return as described.

The candle and smoke are removed so the soul cannot see the escape hole, and entrances are surrounded with filth to prevent return and expel the soul by stench.
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The Myths of Mexico & Peru CONTENTS / CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO; lines 1262-1358 confidence: medium

Teotihuacan is described as the religious center of the Nahua races, near the sun and moon teocallis and extensive burying grounds where the devout of Anahuac were interred in hope of entrance into the paradise of the sun.

The passage states that the devout were buried near Teotihuacan in the hope that interment there would grant entrance to the paradise of the sun.
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The Myths of Mexico & Peru CONTENTS / CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO; lines 1262-1358 confidence: medium

The sun teocalli held a stone solar image with a gold star in its breast, later seized by followers of Cortés; a path from the moon teocalli to the Citadel is called the Path of the Dead because it is surrounded by tombs and tumuli.

The Path of the Dead is described as a path through a vast cemetery, surrounded by tombs and tumuli.
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The Myths of Mexico & Peru CONTENTS / CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO; lines 1360-1464 confidence: high

The Vatican manuscript's last pages represent the "journey of the soul after death through the gloomy dangers of the Other-world" and have been called the Mexican "Book of the Dead."

The Vatican manuscript is described as showing the soul's postmortem journey through named dangers, tests, monsters, deserts, mountains, and a final underworld destination.
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The Myths of Mexico & Peru CONTENTS / CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO; lines 1555-1638 confidence: medium

Aztec science is described as chiefly astrology and divination; the calendar system supports priestly prediction of newborns’ futures and the dead’s progress in the other world by weighing planets and luminaries.

The passage states that priests claimed to tell the progress of the dead in the other world through calendrical and celestial calculation.
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The Myths of Mexico & Peru LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS; lines 4445-4536 confidence: high

Papantzin says that after death she found herself in a spacious valley without apparent beginning or end, surrounded by mountains, with a road of branching paths and a loud river nearby.

Papantzin's postmortem account includes a vast valley, mountains, branching paths, a river, and a guide who says she must not yet cross the river.
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The Myths of Mexico & Peru LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS; lines 4445-4536 confidence: medium

By the river she sees a luminous young man with a long robe, diamond fastener, cross-like forehead sign, wings, emerald-like eyes, and modest glance; he takes her hand and says it is not time to cross the river.

The luminous young man leads Papantzin through the valley and explains the meaning of the river, bones, house, strangers, future faith, and her return.
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african bantu

The Ila-Speaking Peoples of Northern Rhodesia, Vol. II CH. XXI / THE DOCTRINE OF SOULS / VOL. II I / THE MABWABWA AROUND A GRAVE.; lines 5000-5103 confidence: medium

"The person does not enter into an already existing animal, but becomes an animal"; the animal develops from the worm, while the ghost goes east or near the grave and offerings continue.

The ghost is said to have gone east or taken abode near the grave while the lion or hyena form wanders and offerings continue at the grave.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II DYNAMISM / VOL. II G / VOL. II H / THE DOCTRINE OF SOULS; lines 4224-4310 confidence: medium

Rare medicine called musamo wa Iwende lets a dead man return in the flesh: he is placed on a veld platform, gets up after three days, travels east, is fed at kraals, reaches Chundu, marries, and dies if seen by someone from his former home.

The medicine-enabled returnee travels east until reaching Chundu, where he marries and settles.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II THE DOCTRINE OF SOULS / THREE MOURNERS AT A FUNERAL. / CH. XXI / THE DOCTRINE OF SOULS; lines 4408-4526 confidence: medium

Kakobela says he will wait below for a promised ox; his corpse is placed on skins, wrapped, covered with shells and beads, supplied with tobacco, pipes, seed grains, ground-nuts, blankets, fat, and a pipe in the mouth; people ask him to speak complaints and not take them below to destroy the community.

Kakobela is said to wait below; his corpse is provided with shells, beads, tobacco, pipes, seeds, grains, blankets, and a pipe in the mouth, and mourners tell him not to take complaints below.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II THE MABWABWA AROUND A GRAVE. / CH. XXI / THE DOCTRINE OF SOULS / THE GRAVE OF SEZONGO II. AT NANZELA.; lines 5707-5818 confidence: medium

"The spirit of the prophet makes an excursion into other realms and comes back to tell what he has seen and heard."

The prophet's spirit is said to make an excursion into other realms and return to report what it saw and heard.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II THREE MOURNERS AT A FUNERAL. / CH. XXI / THE DOCTRINE OF SOULS / VOL. II I; lines 4601-4717 confidence: medium

For deaths in veld fire, deaths far from home, or a woman married into another district, rites are described; in all these cases the ghost returns to the paternal home of the deceased.

For bodies unavailable, deaths away from home, and related cases, the passage states that the ghost returns to the deceased's paternal home.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II THREE MOURNERS AT A FUNERAL. / CH. XXI / THE DOCTRINE OF SOULS / VOL. II I; lines 4719-4822 confidence: medium

The authors say grave goods and slain cattle or persons may indicate belief in a spirit-world where the dead need earthly goods and companions.

The authors present an afterlife-provision interpretation of buried goods and slain cattle or persons, while Mwila explanations emphasize ownership of the goods, fear of ghost anger, grief, or practical constraints.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II THREE MOURNERS AT A FUNERAL. / CH. XXI / THE DOCTRINE OF SOULS / VOL. II I; lines 4719-4822 confidence: high

The authors state that the Ba-ila believe in survival after death; last words may include: "A good journey! Tell them well who died before you: I left them living well."

Last words sometimes wish the corpse a good journey and ask it to tell those who died before that the living were left well.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II THREE MOURNERS AT A FUNERAL. / CH. XXI / THE DOCTRINE OF SOULS / VOL. II I; lines 4719-4822 confidence: high

Possible ghost destinations or states include underground, east, near the grave or living houses, animal form, tree, rock, ant-hill, evil spirit, divinity, possession, and reincarnation.

The ghost may go underground or east, remain near grave or houses, become an animal or inhabit tree, rock, or ant-hill, become an evil spirit or divinity, possess someone, and eventually reincarnate.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II THREE MOURNERS AT A FUNERAL. / CH. XXI / THE DOCTRINE OF SOULS / VOL. II I; lines 4824-4871 confidence: high

Some locate Kubashikufwa, the place of the dead, deep underground; it contains spirits of cattle, wild animals, and human ghosts, and life there resembles earthly life. The source says this is not widely Ba-ila proper and seems to be Bambala.

The passage describes Kubashikufwa or Hades as the place where the dead are, either underground or eastward, and describes ghosts and spirits associated with it.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II THREE MOURNERS AT A FUNERAL. / CH. XXI / THE DOCTRINE OF SOULS / VOL. II I; lines 4824-4871 confidence: high

Among the Ba-ila, Hades is often said to be in the east; an old man reports that ghosts went Kwiwe, to the east, and a funerary address tells the dead not to enter houses but to go east to the Creator.

The dead are instructed to go east to the Creator, and the corpse is oriented so that it would face eastward; north-south placement is avoided because the dead person might lose himself.
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The Life of a South African Tribe, Vol. I (The Social Life) CHAPTER II / THE EVOLUTION OF THE CHIEF / A. BIRTH AND YOUTH / B. CORONATION OF THE CHIEF; lines 13506-13593 confidence: uncertain

The guba is described as patriotic song, coronation hymn, dirge, war-song, and sacred melody; the chant includes: “we will cross the great river, the river of the chief.”

The chant says the warriors will cross the chief’s great river, and the passage raises the possibility that this means a river of death crossed if called by the chief.
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The Life of a South African Tribe, Vol. I (The Social Life) D. MARRIAGE / E. MATURE AGE. / F. OLD AGE / G. DEATH; lines 5207-5326 confidence: medium

The grave has two levels: a higher square and a lower circular or ovoid hut, where the deceased is said to dwell and come out to sit underground as he did in life.

The grave's two spaces are called the deceased's square and hut, and the deceased is said to dwell and sit there as in life.
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The Life of a South African Tribe, Vol. I (The Social Life) D. MARRIAGE / E. MATURE AGE. / F. OLD AGE / G. DEATH; lines 5207-5326 confidence: medium

A piece of the sacred nkanye tree is used as a pillow; the corpse is laid on the left side, with the grave axis directed toward the cardinal point from which the ancestors came so the deceased faces that way.

The grave is aligned so the deceased looks toward the cardinal point from which the ancestors came.
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The Life of a South African Tribe, Vol. I (The Social Life) E. MATURE AGE. / F. OLD AGE / G. DEATH / CONCLUSION ABOUT DEATH AND FUNERAL; lines 6432-6504 confidence: medium

The deceased's separation is marked by piercing the hut wall and cutting garments and mats; aggregation to the new world is marked by an underground hut or square place, a sitting position, and eyes directed toward the ancestors' cardinal point.

The grave-diggers prepare an underground dwelling and direct the deceased's eyes toward the cardinal point associated with the ancestors.
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The Life of a South African Tribe, Vol. II (The Psychic Life) SIXTH PART / THE RELIGIOUS LIFE AND SUPERSTITIONS. / CHAPTER I / A. CONCEPTIONS REGARDING NATURE.; lines 13704-13790 confidence: medium

Some say the departed go to a great white or pure village under the earth, farm, reap abundant harvests, possess cattle, and give abundance to descendants; the author calls it like Hades or Paradise.

The departed are said to go to a great white or pure village under the earth, where they farm, keep cattle, live abundantly, and give abundance to descendants.
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The Life of a South African Tribe, Vol. II (The Psychic Life) THE RELIGIOUS LIFE AND SUPERSTITIONS. / CHAPTER I / A. CONCEPTIONS REGARDING NATURE. / B. THE CONCEPTION OF HEAVEN; lines 15241-15351 confidence: low

The passage says Thonga never declare as a belief that men go to Heaven after death; they become psikwembu instead.

The Hlengwe account instructs the dying to say they are going to the Source-of-Grace and to Heaven, a place described with images of no hatred, no death, no disease, and no dearth.
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fijian

Tales from Old Fiji APPENDIX 165 / APPENDIX 167 / APPENDIX 169 / INDEX; lines 8371-8493 confidence: medium

“Absent, those who are” is glossed as “the dead”; “child of the absent” is an orphan.

The index names Bulotu as the Home of the Gods, Bulu as the Land of Spirits, and glosses the dead as “those who are absent.”
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Tales from Old Fiji APPENDIX / APPENDIX 163 / APPENDIX 165 / APPENDIX 167; lines 8201-8285 confidence: high

The dead chief lies oiled and painted on a mat in the centre of the house, holding a whale's tooth to throw at the baka tree on the road to Bulu.

The dead chief travels the road to Bulu and must throw a whale's tooth at a baka tree; the result affects whether his wife follows him.
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Tales from Old Fiji ATA-LONGA'S REBELLION / THE BEGINNING OF DEATH 147 / THE BEGINNING OF DEATH 149 / THE TWISTING OF HIKU-LEO'S TAIL; lines 7479-7517 confidence: low

Bulotu is described as a sleepy land of rest; a messenger reports that the canoe is gone and that Hiku-leo, Ata-longa, and many others are missing.

Bulotu is described as a land of rest, and its inhabitants are contrasted with dwellers on the earth.
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Tales from Old Fiji DANCE .... / PIG FEAST IN SAMOA ..... / A CHIEF'S GRAVE-MOUND / INTRODUCTION; lines 763-866 confidence: high

Thotho means dried grass for house floors, but in a chief's grave it meant women strangled and laid at the grave bottom; their souls were supposed to accompany the chief to Bulu and wait upon him.

Women killed as a chief's grave thotho are said to accompany him to Bulu, the Spirit-land, and wait upon him there.
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Tales from Old Fiji INDEX / INDEX / INDEX / INDEX; lines 8951-9104 confidence: medium

"Whale's tooth ... put into a dead man's hand to throw at the pandanus tree on his way to the Land of Spirits, 42."

The entry gives a sequence in which a whale's tooth is placed in a dead man's hand to be thrown at a pandanus tree on the way to the Land of Spirits.
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Tales from Old Fiji LIST OF ILLUSTRATIONS / CHEATING THE DEAD GRANDFATHER OF HIS / THAKOMBAU .... / THE DANCE OF SPEARS ,.; lines 522-551 confidence: low

“CALLING A SOUL FORTH TO THE RIVER” with source note “From the ‘Kings of the Reefs’.”

The illustration caption names a soul being called forth to the river, combining soul-calling with a water boundary or destination.
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Tales from Old Fiji MATANDUA 131 / A CHIEF'S GRAVE-MOUND. / METHOD OF BURYING A CHIEF. / MATANDUA 133; lines 6894-7011 confidence: high

They would not bury him in the foreign land; he is laid in the canoe with sand, and Kalo-fanga dies beside him, "overtaking him even on the road to Bulu, the Land of Spirits."

Kalo-fanga's spirit is said to follow and overtake Matandua on the road to Bulu, explicitly identified as the Land of Spirits.
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Tales from Old Fiji PIG FEAST IN SAMOA ..... / A CHIEF'S GRAVE-MOUND / INTRODUCTION / XX INTRODUCTION; lines 930-1009 confidence: medium

In Bulu, Spirit-land, the man whose club had no bloodstain was condemned to pound a heap of filth; Datuvu is glossed as “Dung-beater.”

The passage describes a postmortem condition in Bulu where a man who has not shed human blood is condemned to a degrading task.
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Tales from Old Fiji THE BEGINNING OF DEATH 157 / THE BEGINNING OF DEATH 159 / APPENDIX / APPENDIX 163; lines 8026-8110 confidence: medium

Bulotu is called the abode of the Blest; Burotu is linked to another story; Samoan Pulotu is named as the island of the gods; Kandavu people see Burotu from hills but no longer expect to find it.

Bulotu is identified as the abode of the Blest, while Burotu/Pulotu is described as an island of gods visible from Kandavu but not found.
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Tales from Old Fiji THE BEGINNING OF DEATH 157 / THE BEGINNING OF DEATH 159 / APPENDIX / APPENDIX 163; lines 8026-8110 confidence: high

A whale's tooth is placed in a dead man's hand to throw at a pandanus tree on the road to Bulu; if he hits, his wife will be strangled and cook for him as a spirit; if he misses, his ghost howls.

The dead man receives a whale's tooth to throw at a pandanus tree on the way toward Bulu, with consequences for his wife's death and his own ghostly condition.
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Tales from Old Fiji THE BEGINNING OF DEATH / I40 THE BEGINNING OF DEATH / THE FISHING OF MAUI / THE BEGINNING OF DEATH 141; lines 7164-7241 confidence: medium

The canoe runs before the wind for a long time, traveling very far from Bulotu over a great stretch of water, after which Maui orders the sail lowered.

Bulotu is said to be so far away that many heroes have searched for it without finding it; lost-at-sea persons are imagined as perhaps having reached it alive and not returned.
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Tales from Old Fiji THE BEGINNING OF DEATH 151 / THE BEGINNING OF DEATH 153 / THE DEATH-CANOES / THE BEGINNING OF DEATH 155; lines 7717-7790 confidence: high

Moa says it is as if she were “drifting away on a strong current” and asks whether her husband is also going or remains behind.

Moa describes herself as drifting away, sees the child on a little canoe and another larger canoe, says she is going, and then becomes still.
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Tales from Old Fiji THE DEATH-CANOES / THE BEGINNING OF DEATH 155 / THE BEGINNING OF DEATH 157 / THE BEGINNING OF DEATH 159; lines 7872-7980 confidence: medium

The council resolves to build a canoe to sail to Bulotu, seek Maui's pardon for evil deeds, ask to return to the land of the gods, and ask that the doom of disease and death be taken away.

The council sends a canoe to Bulotu seeking return to the land of the gods and release from death, but voyagers and later heroes fail to reach the island, which can fade from sight.
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Tales from Old Fiji THE DEATH-CANOES / THE BEGINNING OF DEATH 155 / THE BEGINNING OF DEATH 157 / THE BEGINNING OF DEATH 159; lines 7872-7980 confidence: high

Hiku-leo becomes king of Bulotu, delights in tormenting souls of the dead, and receives all souls brought from earth by the Death-canoe, which must land before his house; his tail watches when he leaves.

All souls of the dead go to Hiku-leo when the Death-canoe brings them from earth and lands before his house, where escape is impossible.
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Tales from Old Fiji THE BEGINNING OF DEATH 153 / THE DEATH-CANOES / THE BEGINNING OF DEATH 155 / THE BEGINNING OF DEATH 157; lines 7793-7869 confidence: high

Fifita turns seaward and describes three canoes: two big ones and a little one; one is empty for him, Moa sits in one, and the child is on the small canoe, though another god says no canoe is visible.

Fifita sees canoes by the sea, with Moa and the child calling him and one empty canoe reserved for him, immediately before he dies.
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Tales from Old Fiji THE STORY OF / FEKAI ENDS HER SCOLDING / LONGA-POA 73 / THE STORY OF; lines 4579-4667 confidence: high

The canoes enter water 'leaping and bubbling like a boiling pot' and are carried toward a black rock and 'a deep, dark cavern' described as 'one of the places where men's ghosts went down to Bulu, the land of spirits'; Fekai's canoe goes down first.

The passage describes a boiling current, black rock, and deep cavern as a place where ghosts descend to Bulu, the land of spirits.
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native american northeast woodlands

Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa ALGONQUIN. / INTRODUCTION. / WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE.; lines 1336-1474 confidence: high

The Milky Way is a "bird's path" for migrations and less often a "spirit path" for spirits of the dead.

The Milky Way guides bird migrations and is also called spirit path, over which spirits of the dead journey.
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Notes on the Eastern Cree and Northern Saulteaux DIRECTIONS AND WEATHER CUSTOMS. / SOCIAL ORGANIZATION. / RELIGION. / MORTUARY CUSTOMS.; lines 8381-8474 confidence: high

After interment, a near relative built a fire near the grave and boiled a kettle for the spirit on its way to the hereafter; the act might continue daily for as long as a month, or be represented by placing firewood and matches at the grave.

The passage explicitly says a kettle was boiled over a grave fire for the departed spirit on its way to the hereafter, with continuing or substitute provisions at the grave.
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Notes on the Eastern Cree and Northern Saulteaux MISCELLANEOUS. / AAA-; -AM / SOCIAL ORGANIZATION. / REIJGION.; lines 3437-3531 confidence: medium

The initiate says he saw the Great Spirit, entered his tent or mansion, and was ordered to return to earth because he had left before his time and without command.

The initiate’s account places him in the Great Spirit’s dwelling, where he is told to return to earth because he left before his time and without command, then flees back to earth.
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Notes on the Eastern Cree and Northern Saulteaux MONTHS AND SEASONS. / DIRECTIONS AND WEATHER CUSTOMS. / SOCIAL ORGANIZATION. / RELIGION.; lines 8052-8161 confidence: high

The passage says there are "two roads leading into the sky"; good souls travel like a bird, evil doers travel slowly on foot to an evil place, and some bad persons return as warnings.

The Hereafter is mapped as two sky roads, with good souls moving rapidly and evil doers moving slowly to an evil place.
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Notes on the Eastern Cree and Northern Saulteaux SOME NOTES ON FOLKLORE. / II. THE NORTHERN SAULTEAUX. / HABITATIONS. ' / CLOTHING AND TOILETTES.; lines 6136-6234 confidence: medium

Children's clothing matched adult clothing in size-adjusted form; holes were made in the soles of very young children's moccasins, a custom the writer says was also found among Delaware, Iroquois, and Winnebago.

The passage explains that holes in a newborn child's moccasins prevent the child from undertaking the long road between the present and the hereafter when spirits call it back.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 10495-10590 confidence: high

The guide says the sister and brothers have a lodge in the settlement, but the young men cannot enter because they have not died and must undergo the same change; the youths smell flowers along the path.

The young men have not died, cannot enter their dead relatives’ lodge, and are told that good people from the other world come to this place when they die.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 10592-10674 confidence: medium

A speaker asks whether two young men were lost; an old woman says two despised young men disappeared; another transformed young man says they are those youths and have returned from other worlds with a guide.

The transformed young men say they traveled to another world and the southern world, visited the Long Lodge and Hawenniyo, returned with a guide, and taught upper-world songs, dances, and rules below.
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Seneca Fiction, Legends, and Myths BBWITTJ / CURTIN / HSWITTJ / HI WITT J; lines 25518-25612 confidence: high

Djengo'se and his wife are happy in the nuptial bed, but at dawn he dies in her arms; she later sees him come out of the lodge and walk away, and she follows him but cannot overtake him.

After her husband dies, the wife follows his trail for three days and nights and reaches a place explicitly described as not the land of the living.
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Seneca Fiction, Legends, and Myths BBWITTJ / CURTIN / HSWITTJ / HI WITT J; lines 25518-25612 confidence: high

At dawn on the fourth day she reaches a narrow passageway with two men who ask why she is there when she is not dead, saying it is not the land of the living; after hearing her story, they decide to aid her and explain that no one who has not seen death may pass without permission.

Two men control passage for a living person entering the non-living land and provide roasted pheasants as the required toll for panther guardians at a later passage.
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Seneca Fiction, Legends, and Myths BBWITTJ / CURTIN / HSWITTJ / HI WITT J; lines 25614-25711 confidence: high

The woman takes two pheasants, thanks two men, follows her husband's trail, sees couchant panthers guarding the way of death and the dead, throws each a pheasant, and passes quickly.

The passage lays out a route through the way of death and the dead, passageways with warders, panther guardians, a strawberry field, and the lodge of the Mother of Ghosts.
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Seneca Fiction, Legends, and Myths BBWITTJ / CURTIN / HSWITTJ / HI WITT J; lines 25713-25812 confidence: medium

The husband's body becomes invulnerable to spells and incantations; the wife and resurrected husband live in peace until they die and go to the land of the Mother of Ghosts.

After living to old age, the couple dies and goes to the land of the Mother of Ghosts.
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Seneca Fiction, Legends, and Myths HBWITTJ / BBWITT, / SSSSA LEGENDS 621 / BBWITTJ; lines 28067-28160 confidence: high

The men of the lodge and Dehaenhyowens's party tour the vicinity, seeing ever-bearing strawberries, flowering trees that supply light, fruiting plants, fine paths, and fragrant boughs.

The travelers move through an upper world with paths, shades, an inhabited village, and deceased kin dwellings.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 18016-18115 confidence: medium

The younger brother says he will cause people to be evil-minded, make his own home, and torment evil dead because he could not make a human being; the passage adds that good dead go to the elder brother in his sky home.

Good dead are said to go to the elder brother in his sky home, while the younger brother claims evil dead will come to him and be tormented.
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Seneca Fiction, Legends, and Myths S5SJ LEGENDS 587 / HIWITT. / BBWITT. / HBWITTJ; lines 27502-27596 confidence: medium

The man greets Dehaenhyowens' traveling company and says their safe arrival in the elder country was made possible by one member's repeated appeal to the Master of Life for pity, safe passage through dangers, and arrival in the other land where the Master of Life abides.

The travelers arrive in the elder country, and the host attributes their safe arrival through dangers to an unnamed member's repeated appeal to the Master of Life and to the possibility of arriving in the other land where that being abides.
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Seneca Fiction, Legends, and Myths UBGBKDS / LBOENDB / LBOBND8 / NOTES; lines 46268-46335 confidence: high

The note says guardians of the pathway to the Lodge of the Seven Sisters also occur in other recitals, including the human soul’s journey to the Land of Souls, and lists a venomous tree, two rattlesnakes or monsters, two Benign Wind Gods, two Blue Herons, and an inflated human skin watcher.

The notes connect the guardians to recitals of the human soul’s journey to the Land of Souls and state that the obstacles bar the way and test the spirit of the seeker.
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native american plateau

Myths of the Modocs CHARACTERS / MYTHS OP THE MODOCS 221 / MYTHS OF THE MODOCS 223 / MYTHS OF THE MODOCS 225; lines 11592-11690 confidence: medium

The old woman asks for someone to scream, says the spirit is near where the sun goes down, Skoks enters a man and screams, and the spirit turns back, enters the body, and the young woman stands up well.

The old woman says the woman's spirit has nearly reached where the sun goes down, then reports it turning back and entering its body.
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Myths of the Modocs ISIS AND YAULILIK'S DAUGHTERS / KUMUSH AND HIS DAUGHTER / NOTES 383 / STEALING FIRE; lines 19518-19551 confidence: medium

“The underground house of the Modoc dead is in the West.”

The passage locates the underground house of the Modoc dead in the West.
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Myths of the Modocs KUMUSH AND HIS DAUGHTER / CHARACTERS / MYTHS OF THE MODOCS 41 / MYTHS OF THE MODOCS 43; lines 2641-2733 confidence: high

Wus-Kumush gives the daughter goose eggs and crawfish; she eats and becomes bones. Newcomers become bones, while those tried for five years who avoid the Skoks' food live in shining settlements outside the big house. Her spirit goes to her father.

The passage distinguishes the underground world, the big house, shining settlements, the eastern road out, and the sun's road.
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Myths of the Modocs MYTHS OF THE MODOCS 109 / MYTHS OF THE MODOCS 111 / MYTHS OF THE MODOCS 113 / MYTHS OF THE MODOCS 115; lines 6137-6238 confidence: medium

The one-legged man's house is under rocks with only smoke visible; the elder boy says they are going to Sim's house; the brothers cross a river at Yahyihaas' crossing-place, with the elder carrying the younger.

The brothers move past a spirit crossing, houses, mountains, a dried-up stream, and the eastern ocean; the elder brother says they are leaving the world.
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Myths of the Modocs MYTHS OF THE MODOCS 35 / MYTHS OF THE MODOCS 37 / KUMUSH AND HIS DAUGHTER / CHARACTERS; lines 2446-2533 confidence: medium

Kumush is frightened and lonely. When she asks for her burial dress, he offers other dresses and holds the tenth tightly because he does not want to give it to her; he believes the spirit will leave her body as soon as she puts it on.

The daughter says her spirit will leave her body and go west when the death associated with the burial dress occurs.
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Myths of the Modocs MYTHS OF THE MODOCS 37 / KUMUSH AND HIS DAUGHTER / CHARACTERS / MYTHS OF THE MODOCS 41; lines 2536-2638 confidence: high

The daughter puts on the dress, Kumush takes her hand, and they start, leaving their bodies; Kumush is not dead but his spirit leaves his body; the daughter knows the spirit world and warns him to keep his eyes closed.

The passage gives a route west toward sunset, journey conditions, dangerous foods, a rose marker, a descent, an underground house, and rules about roads down and up.
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Myths of the Modocs THE END. / THE FIVE BROTHERS OF LATKAKAWAS / ISIS AND YAULILIK'S DAUGHTERS / KUMUSH AND HIS DAUGHTER; lines 19505-19515 confidence: low

When old men are asked about life hereafter, they tell of Kumush's visit to a great house; the sentence is incomplete in the supplied passage.

The passage begins to report that old men explain ideas of life hereafter by telling of Kumush's visit to a great house.
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Myths of the Modocs YAHYAHAAS AND THE KUJA SISTERS / TSMUK AND GOSHGOISE / WAR BETWEEN BEASTS AND BIRDS / LOK SNEWEDJAS; lines 19786-19814 confidence: medium

The note says medicine men could call to a dead man’s spirit before it reached the place where the sun goes down, causing it to come back to the body.

The note says medicine men can call a dead man’s spirit before it reaches the place where the sun goes down, and the spirit will return to the body.
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Traditions of the Thompson River Indians of British Columbia THE SUN AND HIS DAUGHTER . / INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD.; lines 2584-2708 confidence: medium

A son is born and cries for his grandmother. The husbands tell the women to visit her, warn them to take the rough red trail rather than the smooth bird-down trail leading to dead people, monsters, and mysterious people, and keep the dogs to aid them if they cry for help.

The husbands explicitly contrast the correct red trail with the bird-down trail that leads over a treeless prairie to a land of dead people, monsters, and mysterious people; the women choose the wrong trail.
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Traditions of the Thompson River Indians of British Columbia XXII. / OSES CSSD FRR ER RCW AS / XXIV. THE WOLF BOY AND HIS GRANDMOTHER. / TEST TARGET (MT-3); lines 5508-5627 confidence: high

One brother dreams that his protecting spirit says their mother is in the land of the dead; after seeking spirit aid, they take a canoe over a great lake through a dim atmosphere toward another shore with singing and dancing.

The brothers cross a great lake to the spirit land, reach an entrance to the land of souls, and are stopped by a guardian who regulates mortal entry.
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Traditions of the Thompson River Indians of British Columbia XXVII. TCISKI'KIK. / XXVIII. THE ANTS AND THE TWO BROTHERS. / XXIX. AQ. / XXXII. THE YOUNG MEN WHO LOST THEIR MOTHER.; lines 8557-8573 confidence: high

By instruction of their guardian spirit, they go to the "country of the ghosts, across a great lake."

Living hunters are instructed by a guardian spirit to travel across a great lake to the country and house of the ghosts.
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Traditions of the Thompson River Indians of British Columbia XXXVII. THE MAN WHO STOLE THE HORSE. / XXXVIII. THE BROTHERS. / T.VO TRADITIONS OF THE LILLOOET. / INDEX.; lines 8708-9130 confidence: medium

“Sky, journey to”; “Sun, journey to”; “Spirit-land, visit to.”

The index lists sky journey, Sun journey, and visit to spirit-land.
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Traditions of the Thompson River Indians of British Columbia XXXVIII. THE BROTHERS. / SS ER ER / NOTES. / HIS MYTH THE MOSQUITO AND THE THUNDER.; lines 7467-7587 confidence: low

The Indians are said to believe in an underworld below the earth, inhabited by Ant people known for activity, gaiety, play, and lacrosse or ball play.

The passage describes an underworld below the earth and includes an editorial comparison to tales of visits to the country of ghosts.
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Traditions of the Thompson River Indians of British Columbia XXXVIII. THE BROTHERS. / T.VO TRADITIONS OF THE LILLOOET. / INDEX. / OF, 45); lines 9133-9180 confidence: low

“Underworld, approach to, 78.”

The index includes the topic “Underworld, approach to.”
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 2676-2795 confidence: high

Coyote and Eagle go to fetch their wives and arrive at a great river where no land is visible and only water is present.

The travelers reach a water-only boundary; Eagle says the dead wife, sons, and ghost people are on the other side, and the dead assemble there.
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tongan

Tongan Myths and Tales A TRIP TO PULOTU111 / LUPEOLOVALU 113 / THE BEAUTIFUL GIRLS OF TONGOLELEKA114 / HOW TWO KINDS OF YAMS WERE BROUGHT FROM SAMOA118; lines 9918-9996 confidence: medium

The tale opens with two attendants of the Tui Tonga at Lapaha burning his house; as punishment, he orders them to go to Pulotu, described as the world of the departed, and bring breadfruit-tree wood for a new house.

The Tui Tonga punishes the attendants by requiring them to journey to Pulotu, explicitly called the world of the departed, to bring back house material.
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Tongan Myths and Tales KAE AND LONGOPOA105 / KOE FOLAU A KAE / THE VOYAGE OF KAE106 / THE EXPLANATION; lines 8094-8265 confidence: medium

Loau orders provisions for a voyage to see the big talking puko tree and wonders at Pulotu, the residence of the gods; navigators advise calling in, but Loau refuses.

The destination is Pulotu, called the residence of the gods, and the route passes the horizon and named strange seas before reaching the world edge.
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Tongan Myths and Tales STORIES ABOUT VISITS TO PULOTU, THE LAND OE THE / DEPARTED / THE ORIGIN OF THE DEITY FEHULUNI108 / THE BOAT THAT WENT TO PULOTW09; lines 8511-8600 confidence: high

The story introduces four gods—Plaveatoke, Fakafuumaka, Haelefeke, and Lohi—who embark in a boat intending to journey to Pulotu, described as the unseen world and land of the departed.

The travelers go by boat to Pulotu, explicitly glossed as the unseen world and land of the departed, and arrive on its beach.
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Tongan Myths and Tales STORIES ABOUT VISITS TO PULOTU, THE LAND OE THE / DEPARTED / THE ORIGIN OF THE DEITY FEHULUNI108 / THE BOAT THAT WENT TO PULOTW09; lines 8602-8700 confidence: medium

Hikuleo asks hidden gods from the world to show themselves; Haveatoke, Fakafuumaka, Haelefeke, Lohi, and Faimalie identify themselves from hiding places.

The supplied passage label identifies Pulotu as the land of the departed, and within the passage the visitors are repeatedly called gods from the world who have come or drifted into Pulotu by boat.
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Tongan Myths and Tales STORIES ABOUT VISITS TO PULOTU, THE LAND OE THE / DEPARTED / THE ORIGIN OF THE DEITY FEHULUNI108 / THE BOAT THAT WENT TO PULOTW09; lines 8702-8793 confidence: medium

Hikuleo and the chiefs of Pulotu become angry at the boat from the world and summon the visitors for a surf-riding contest, warning that all will be killed if none can ride the surf.

The passage label identifies Pulotu as the land of the departed and the story as the boat that went to Pulotu; within the passage, the visitors are repeatedly called gods from the world and crew of the boat from the world in Pulotu.
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Tongan Myths and Tales STORIES ABOUT VISITS TO PULOTU, THE LAND OE THE / DEPARTED / THE ORIGIN OF THE DEITY FEHULUNI108 / THE BOAT THAT WENT TO PULOTW09; lines 8795-8880 confidence: medium

The gods from the world fear the vi-tree task; Hikuleo's conditions allow only one catcher and threaten death if any fruit falls or if all fruit is not eaten. Haelefeke volunteers to catch it all.

The supplied passage label identifies Pulotu as the land of the departed; within the passage, gods from the world undergo trials in Pulotu and are ordered to return to the world.
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Tongan Myths and Tales STORIES ABOUT VISITS TO PULOTU, THE LAND OE THE / DEPARTED / THE ORIGIN OF THE DEITY FEHULUNI108 / THE BOAT THAT WENT TO PULOTW09; lines 8882-9202 confidence: high

The tale concludes with the vessel of the gods Haveatoke, Fakafuumaka, Haelefeke, and Lohi going from Eua to Pulotu; an old woman calls from the beach so there will be five persons, and the gods overcome Plikuleo and the people of Pulotu.

The passage heading identifies Pulotu as the land of the departed, and both prose and chant describe a boat or canoe traveling to Pulotu.
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Tongan Myths and Tales STORIES ABOUT VISITS TO PULOTU, THE LAND OE THE / DEPARTED / THE ORIGIN OF THE DEITY FEHULUNI108 / THE BOAT THAT WENT TO PULOTW09; lines 9204-9311 confidence: medium

The passage says the only chance left is with two gods, described in relation to divers in the Underworld, and adds that they dived for two nights.

The passage explicitly mentions gods associated with divers in the Underworld and says they dive for two nights.
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Tongan Myths and Tales THE BOAT THAT WENT TO PULOTW09 / THE EXPLANATION / A TRIP TO PULOTU111 / LUPEOLOVALU 113; lines 9647-9779 confidence: medium

Angatukuau sends Atupuhaimoana to Hikuleo at Pulotu; Atupuhaimoana finds Hikuleo and the gods having kava and reports Mataikamoana as a wooer from the world for Lupe.

Atupuhaimoana travels to Pulotu; Mataikamoana is described as a wooer from the world; Lupe is transported by vessel to Tonga and later returns with the gods to Pulotu.
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Tongan Myths and Tales THE EXPLANATION / A TRIP TO PULOTU111 / LUPEOLOVALU 113 / THE BEAUTIFUL GIRLS OF TONGOLELEKA114; lines 9782-9886 confidence: medium

The god suggests going down to Pulotu to ask permission; they arrive in darkness and see some people crying and others singing.

The god tells Taufaiteau to go down to Pulotu; there he arrives in darkness, sees crying and singing people, is sent to bathe, and receives instructions to return to earth and proceed with his quest.
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Tongan Myths and Tales THE EXPLANATION / STORIES ABOUT VISITS TO PULOTU, THE LAND OE THE / DEPARTED / THE ORIGIN OF THE DEITY FEHULUNI108; lines 8367-8508 confidence: high

Two parents have nine children; deaths occur one by one through the sixth child. The seventh says he will investigate, leave his body in the cave Makatuuua, and return to it if not buried.

Tui Haatala leaves his body, goes down to Pulotu, and questions Hikuleo about the deaths of his family members.
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Tongan Myths and Tales THE VOYAGE OF KAE106 / THE EXPLANATION / STORIES ABOUT VISITS TO PULOTU, THE LAND OE THE / DEPARTED; lines 8351-8364 confidence: high

The passage introduces Pulotu as the land of the departed and says tales recount gods and mortals journeying from Tonga to Pulotu, an island to the northwest and home of many gods and souls of departed chiefs.

The passage describes gods and mortals traveling from Tonga to Pulotu, identified as the land of the departed and home of souls of departed chiefs.
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Tongan Myths and Tales THE VOYAGE OF KAE106 / THE EXPLANATION / STORIES ABOUT VISITS TO PULOTU, THE LAND OE THE / DEPARTED; lines 8351-8364 confidence: medium

Only one Orpheus-and-Eurydice-type tale was obtained; its roles are reversed, with the wife seeking the husband.

The passage explicitly says one obtained tale is of the Orpheus-and-Eurydice type with reversed roles, in which the wife seeks the husband.
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Tongan Myths and Tales Tongan Myths and Tales / CONTENTS / INTRODUCTION / COSMOGONY; lines 944-1075 confidence: high

The collector calls the first tale a divine genealogy and says it makes the Tui Tonga, Faingaa, and Loau descendants of gods, while noting corroboration for Faingaa’s Maui descent and lack of corroboration for Loau’s Hikuleo descent.

Pulotu is identified as the world of the departed, and its path is located between named islands with a named rock landmark.
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Tongan Myths and Tales Tongan Myths and Tales / CONTENTS; lines 67-318 confidence: high

Entries include Stories about visits to Pulotu, the land of the departed, The origin of the deity Fehuluni, The boat that went to Pulotu, and Hikuleo's house.

The contents explicitly identify Pulotu as the land of the departed and list stories about visits there, including a boat going to Pulotu.
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persian

Persian Literature, Volume 1 CLVII / CLXVI / CLXXIII / CLXXX; lines 16769-16899 confidence: medium

Rizvan is identified as the gardener and gatekeeper of Paradise.

The footnotes identify a gatekeeper of Paradise and describe blessed inhabitants in a garden of delight with lote-trees and rivers.
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Persian Literature, Volume 1 FIRDUSI'S INVOCATION / FIRDUSI'S SATIRE ON MAHMUD / THE RUBIYT OF OMAR KHAYYM / THE RUBIYT; lines 14979-15142 confidence: high

The speaker urges abandoning human and divine perplexity for wine, then imagines an angel of darker drink offering a cup to the soul at the river brink.

An angel of the darker drink finds the addressee at the river brink, offers a cup, and invites the soul to drink.
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Persian Literature, Volume 1 FIRDUSI'S INVOCATION / FIRDUSI'S SATIRE ON MAHMUD / THE RUBIYT OF OMAR KHAYYM / THE RUBIYT; lines 14979-15142 confidence: high

Hell and paradise are called threats and hopes; life flies, the blown flower dies, and none return through the door of darkness to tell of the road all must travel.

The passage describes the door of darkness and the road all must travel, while emphasizing that none return to report it.
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Persian Literature, Volume 1 HMAI AND THE BIRTH OF DRB / DRB AND DR / SIKANDER / FIRDUSI'S INVOCATION; lines 14071-14139 confidence: medium

The speaker invokes the Lord of Life and Light as creator, guardian, protector, and king, asks pardon, and seeks guidance along the Prophet’s path to a blessed home of rest.

The speaker asks to follow the Prophet’s path, have sin washed from the heart, and be led to the home of rest where the blessed dwell.
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Persian Literature, Volume 1 SIKANDER / FIRDUSI'S INVOCATION / FIRDUSI'S SATIRE ON MAHMUD / THE RUBIYT OF OMAR KHAYYM; lines 14703-14791 confidence: high

At sunrise a frontiersman intones a quatrain: a Tent gives a Sultan one day's rest on the way to the realm of Death; the Sultan rises, and the dark Ferrash strikes and prepares it for another Guest.

The quoted quatrain presents a Tent as a one-day resting place for a Sultan addressed to the realm of Death; the Ferrash then strikes and prepares it for another Guest.
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Persian Literature, Volume 1 SSEN AND AFRSIYB / THE EXPEDITION OF GDARZ / THE DEATH OF AFRSIYB / THE DEATH OF KAI-KHOSRU; lines 10639-10741 confidence: medium

Kai-khosru says a fountain has been pointed out in dreams and that at it his life will be resigned to its Creator; he bids farewell, journeys, camps after one stage, resumes travel, and takes leave of Zl and Rustem.

Kai-khosru says a fountain has appeared in his dreams and that at that fountain his life will be resigned to its Creator.
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Persian Literature, Volume 1 THE DEATH OF AFRSIYB / THE DEATH OF KAI-KHOSRU / LOHURSP / GUSHTSP, AND THE FAITH OF ZERDUSHT; lines 11121-11219 confidence: high

Zerdusht claims visits to heaven and hell, power to send people to either realm, sight of seven celestial mansions and sapphire thrones, an attendant angel’s revelation, and the descent of the Zendavesta from above; Gushtsp converts.

Zerdusht claims to have gone to heaven and hell, seen seven celestial mansions and sapphire thrones, and ascended by a ladder to see the Almighty.
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The Persian Literature, Volume 2, The Gulistan XVIII. / CHAPTER VI / CHAPTER VII / XVIII; lines 3653-3723 confidence: medium

A rich man's son boasts that his father's mausoleum is granite, gold-lettered, marble-lined, and set with turquoise, while the poor father's tomb is only bricks and mortar.

The tomb dispute contrasts a rich father's heavy ornate stone tomb with a poor father's simple tomb and imagined faster rising to heaven; the commentary states that death is rest for the poor and describes entering the gates of death with an easy burden.
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The Persian Literature, Volume 2, The Gulistan XVIII. / CHAPTER VI / CHAPTER VII / XVIII; lines 3653-3723 confidence: 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.

The poor father is imagined as rising to heaven more readily than the rich father, and the passage states that the poor enter death with a light burden and experience death as rest.
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The Shahnama of Firdausi, Vol. I ARGUMENT / ISO THE SHAHNAMA OF FIRDAUSI / HIS REIGN WAS FIVE HUNDRED YEARS / ARGUMENT; lines 8954-9142 confidence: low

Faridun says Ahriman has seduced the sons' hearts into dark crooked ways, asks whether the Omnipotent will approve their deed, cites the proverb that one reaps what one sows, and says the enduring home is the other home.

Faridun says the enduring home is the other home and urges the sons to prepare what will avail with God on the Day of Reckoning as provision for the way.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 14568-14731 confidence: medium

The sixth riddle describes a fortified city on a mountain, citizens who prefer a thornbrake in the waste, and a future quake that restores remembrance of the city.

Zal identifies Thornbrake town or the Wayside Inn with life below and the city on the mount with the long home reached after leaving worldly toil.
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The Shahnama of Firdausi, Vol. I THE PRELUDE 101 / THE PRELUDE 103 / THE PRELUDE 105 / THE PRELUDE 107; lines 5042-5091 confidence: medium

The listener is advised to fix the eyes on the other world and keep close beside the Prophet and 'Ali; the speaker says he was born and will die in this faith and is dust upon the Lion's foot.

The listener is told that if he fixes his eyes on the other world, he should keep close beside the Prophet and 'Ali.
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The Shahnama of Firdausi, Vol. II KA1 KAUS 139 / ISO THE SHAH NAM A OF FIRDAUSI / VOL. 11. L / VOL. II. M; lines 9243-9407 confidence: low

The Shah approaches Rustam, tells him that all die and grief cannot recall the dead, says Suhrab's soul is in heaven, and says fate drove Suhrab to perish by Rustam's hands.

The Shah says Suhrab's soul is in heaven, while Rudaba's lament says he has departed to the prison-house and mansion of the wretched.
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The Shahnama of Firdausi, Vol. II U2 THE SHAH NAM A OF FIRDAUS1 / PAET III / SUHRAB / ARGUMENT; lines 6178-6322 confidence: medium

The prelude asks how to judge an unripened orange blown to the dust, says all must die, says no path is visible beyond the Veil, names a greedy door that opens twice for none, and compares death's blast with dread fire.

The prelude presents mortality as universal, describes an unseen realm beyond the Veil and a door of death, and counsels passage in Faith, prayer, and service to God.
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slavic

Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING.; lines 14120-14211 confidence: medium

Miklos asks for the Green Daughter. The Green King says there are three tests, first a race to bring a wedding dress from Pluto's, with death at the stake if Miklos's runner loses.

The wedding dress must be fetched from Pluto's; Swift Runner reaches Pluto's gate, goes before Pluto, and receives the dress.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore CHAPTER V. / GHOST STORIES. / CHAPTER VI. / LEGENDS.; lines 340-369 confidence: low

“CHAPTER V. GHOST STORIES. Slavonic Ideas about the Dead--On Heaven and Hell--On the Jack and the Beanstalk Story...”

The contents list Slavonic ideas about the dead and heaven and hell.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore CHAPTER VI. / LEGENDS. / FOOTNOTES: / INDEX.; lines 15988-16303 confidence: low

"Ad, or Hades"; "Hell, story of the Fiddler in"; "upper-world ideas"; "the heaven-tree myth"; "lower-world ideas".

The index lists Ad or Hades, Hell, the Fiddler in Hell, and lower-world ideas.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore GHOST STORIES. / FOOTNOTES: / CHAPTER VI. / LEGENDS.; lines 14147-14259 confidence: high

The Apostles find a well whose water is foul and impure, swarming with snakes, frogs, and toads, and they cannot drink there.

The foul well and the pure well are explicitly interpreted by the Lord as images of the rich moujik's and poor widow's states in the other world.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore GHOST STORIES. / FOOTNOTES: / CHAPTER VI. / LEGENDS.; lines 14147-14259 confidence: high

A young man on Easter Day gives red eggs to beggars, then brings home a miserable remaining beggar when he has no gift left to offer.

The young man hosts the miserable beggar, follows his directions by invoking the Lord's blessing, recognizes him as Christ, and is taken into Paradise to see his prepared place.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore GHOST STORIES. / FOOTNOTES: / CHAPTER VI. / LEGENDS.; lines 14147-14259 confidence: medium

The Apostles find pure cool water among wondrous trees and singing heavenly birds; after they drink, the Lord says their apparent three-minute stay lasted three years.

At the pure well, the Apostles think they stayed only about three minutes, but the Lord says they spent three whole years there.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore GHOST STORIES. / FOOTNOTES: / CHAPTER VI. / LEGENDS.; lines 15060-15187 confidence: medium

An old hunter near Lake Onega sells his dog to a well-dressed man, goes to the Mian mountain, finds a city inhabited by devils, receives a banquet and bath, and is asked by the bath-room youth to request him instead of money.

The old hunter enters a mountain city of devils and retrieves a youth; the wife enters through an ice-hole into a hall where Satan is seated while following her husband.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 3498-3617 confidence: medium

The bird asks the Prince to make a large partitioned zasyek, fill one half with game and the other with water for her food and drink.

A bird transports the Prince in a provisioned divided enclosure to his journey's end after the Prince asks to be carried into the other world.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MAGIC AND WITCHCRAFT. / FOOTNOTES: / CHAPTER V. / GHOST STORIES.; lines 12542-12671 confidence: high

The narrator describes Russian peasant beliefs about disembodied spirits as varied: the spirit may remain with the coffin, hover near the former home, or travel; coffin provisions suggest a soul journey, while memorial feasts suggest continued residence at the burial place and ongoing needs of the dead.

The narrator explicitly connects food, money, and necessities in the coffin with an old belief in a journey forced on the soul after death.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MAGIC AND WITCHCRAFT. / FOOTNOTES: / CHAPTER V. / GHOST STORIES.; lines 12763-12889 confidence: medium

A prosperous moujik buries two pots of money, dies without revealing them, and a Fiddler on his way to a revel sinks through the earth into hell where the moujik is tormented.

The Fiddler suddenly sinks through the earth and lands in hell among the tormented dead and evil beings.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MAGIC AND WITCHCRAFT. / FOOTNOTES: / CHAPTER V. / GHOST STORIES.; lines 12891-13036 confidence: medium

The fiends refuse to let the Fiddler leave unless escorted; he and the escort go to a village wedding, where he says he has been in the other world, delays departure, and the fiend disappears at cockcrow.

At the wedding the villagers say the Fiddler has been absent three years, and he says he has been in the other world.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MAGIC AND WITCHCRAFT. / FOOTNOTES: / CHAPTER V. / GHOST STORIES.; lines 13038-13169 confidence: high

The bridegroom stops by the graveyard, calls to his comrade, the grave opens, the dead man arises, thanks him for keeping the promise, and invites him into his abode for a drink.

The dead friend’s grave opens, he calls it his abode, and the bridegroom enters it to drink with him.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MAGIC AND WITCHCRAFT. / FOOTNOTES: / CHAPTER V. / GHOST STORIES.; lines 13038-13169 confidence: high

The bridegroom enters the grave; the dead man pours liquor and offers three cups, while the narration marks the passing of one hundred, two hundred, and three hundred years.

The bridegroom drinks cups offered by the dead man, and the story states that centuries pass before he returns to the outer world.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXXVIII.--THE GOLDEN APPLES AND THE NINE PEAHENS. / XXXIX.--THE LANGUAGE OF ANIMALS. / XL.--THE LAME FOX. / XLI.--THE SONS' OATH TO THEIR DYING FATHER.; lines 6916-6987 confidence: high

At the bridge the youngest brother admires its beauty but notices that two plates are missing.

The traveler passes a sequence of strange places and beings, and the sister's husband explicitly identifies the caldron as eternal torments and the meadow as paradise of the other world.
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korean

Corea, the Hermit Nation HOUSEKEEPING, DIET, AND COSTUME. / CHAPTER XXXL / MOURNING AND BURIAL. / MOURNING AND BURIAL. 279; lines 10515-10598 confidence: medium

The man-tu or gazing headstone consists of two monoliths or columns flanking the tomb so the dead person's soul, changed into a bird, may repose peacefully.

The passage explicitly states that the soul of the dead is changed into a bird and may repose peacefully near the man-tu flanking the tomb.
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Corea, the Hermit Nation PING-AN, OE THE PACIFIC. / THE EIGHT PROVINCES. / THE EIGHT PROVINCES. 183 / THE YELLOW-SEA PEOVINCE.; lines 6903-6949 confidence: medium

"Much of the mystic philosophy of China concerning pearls is held also by the Coreans. The Corean Elysium is a lake of pearls."

The Korean Elysium is explicitly described as a lake of pearls, presenting an afterlife locale through a pearl image.
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Korean Folk Tales - Imps, Ghosts and Fairies CHARAN / THE STORY OF CHANG TO-RYONG / THE STORY OF CHANG TO-RYONG 19 / THE STORY OF CHANG TO-RYONG 21; lines 685-745 confidence: low

The master sees a dead body carried toward the Water Gate, recognizes it as Chang Toryong, and laments that he had been begging in Bell Street for fifteen years.

The passage first emphasizes Chang Toryong's corpse being carried away and later describes the master entering another world not of earth and dust.
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Korean Folk Tales - Imps, Ghosts and Fairies THE FEARLESS CAPTAIN 163 / XXXIV / THE KING OF YOM-NA (HELL) / THE KING OF YOM-NA (HELL) 167; lines 5055-5122 confidence: high

The scholar bows; the secretary conveys the King's statement that his former house was in Seoul and his outer coat is worn out, so his people should send him a new one.

The scholar is in the dark world with the King of Hades, receives a message for the living, leaves with guards, awakens after death, and seeks the earthly household.
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Korean Folk Tales - Imps, Ghosts and Fairies THE FEARLESS CAPTAIN / THE FEARLESS CAPTAIN 163 / XXXIV / THE KING OF YOM-NA (HELL); lines 4992-5052 confidence: high

A Yon-nan literary graduate falls ill; spirit soldiers say the Governor of the lower hell ordered his arrest, bind a chain around his neck, and lead him away.

The graduate is taken by spirit soldiers over a long distance to a walled lower-hell setting with a gate, inner courtyard, and great structure.
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Korean Folk Tales - Imps, Ghosts and Fairies THE HOME OF THE FAIRIES 113 / THE HOME OF THE FAIRIES 115 / THE HOME OF THE FAIRIES 117 / THE HOME OF THE FAIRIES 119; lines 3634-3697 confidence: high

The man ascends the highest peak, like a many-storied tower, and sees a sea, islands of the blessed, pleasant lands, golden palaces, and light, while his wife points them out.

The man ascends the highest peak and views sea, blessed islands, golden palaces, light, happy souls, and supernatural movement.
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Korean Folk Tales - Imps, Ghosts and Fairies THE KING OF YOM-NA (HELL) 167 / THE KING OF YOM-NA (HELL) 169 / HONG'S EXPERIENCES IN HADES / HONG'S EXPERIENCES IN HADES 173; lines 5245-5307 confidence: high

A smiling authority says a mistake has occurred: the visitor is not the Hong ordered arrested; he should live to eighty-three and become a Second Degree officer, but may inspect the place before leaving and tell the world what he saw.

The visitor is mistakenly brought to Hades, escorted through multiple labelled hells, and instructed to report what he saw after leaving.
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Korean Folk Tales - Imps, Ghosts and Fairies THE KING OF YOM-NA (HELL) 169 / HONG'S EXPERIENCES IN HADES / HONG'S EXPERIENCES IN HADES 173 / HONG'S EXPERIENCES IN HADES 175; lines 5310-5372 confidence: high

The guides say Hong need not see all the hells and take him south-east to a great house signed as the Home of the Blessed.

Hong is led by guides through Hades-related locations, including the Home of the Blessed, receives explanations, and is returned.
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Korean Folk Tales - Imps, Ghosts and Fairies THE KING OF YOM-NA (HELL) / THE KING OF YOM-NA (HELL) 167 / THE KING OF YOM-NA (HELL) 169 / HONG'S EXPERIENCES IN HADES; lines 5188-5242 confidence: high

Hong reports that in a dream he went to a fearful region with many persons and awful ogres, some with bull heads and others with wild-beast faces, crowding and pouncing toward him.

Hong reports going in a dream to a fearful region with ogres, officials, and hell as the threatened destination.
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Korean Folk Tales - Imps, Ghosts and Fairies THE TEMPLE TO THE GOD OF WAR 155 / XXXII / A VISIT FROM THE SHADES / A VISIT FROM THE SHADES 159; lines 4806-4872 confidence: medium

A minister serving as Palace Secretary prepares for office in ceremonial dress, dozes, dreams he is mounted on a journey, crosses the bridge at East Palace Street, and sees his mother approaching on foot.

The secretary dreams of meeting his mother, who says she has left the world and explains where she is going.
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Korean Folk Tales - Imps, Ghosts and Fairies THE VISIT OF THE MAN OF GOD 53 / THE LITERARY MAN OF IMSIL / THE LITERARY MAN OF IMSIL 55 / THE LITERARY MAN OF IMSIL 57; lines 1772-1798 confidence: medium

The daughter says, "A devil caught me and carried my soul off down the main roadway," until a man drove off the spirit and she returned to life.

The daughter says a devil carried her soul down the main roadway before a man intervened.
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Korean Folk Tales - Imps, Ghosts and Fairies XXXIV / THE KING OF YOM-NA (HELL) / THE KING OF YOM-NA (HELL) 167 / THE KING OF YOM-NA (HELL) 169; lines 5125-5185 confidence: medium

The scholar says he is a student from Yon-nan County, Whang-hai Province, and that on a certain day he died, went into the other world, and received a commission from the listeners' father.

The scholar says he died, went to the other world, received a commission from the father, and then delivers it to the household with proof.
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Korean Tales SIM CHUNG. / SIM CHUNG . / SIM CHUNG. / SIM CHUNG.; lines 4891-4955 confidence: medium

Sim Chung's boat reaches the place of the evil spirit; she wears bridal garments, the merchant's food offering fails, she prays and leaps into the sea, and the waters calm so the boats pass safely.

After leaping into the sea, Sim Chung regains consciousness in a fish-drawn boat, wonders whether this is death, and is guided by the Sea King's servants toward an underwater palace.
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yoruba

The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. CHAPTER IV. / REMARKS ON THE FOREGOING. / CHAPTER V. / PRIESTS AND WORSHIP.; lines 3764-3854 confidence: high

During the period known to Europeans, no large number of victims was killed even at a king's death; when a king of Oyo died in 1859, four men were sacrificed and forty-two wives poisoned themselves to accompany him to the Land of the Dead.

Men are sacrificed and wives die or are killed at royal deaths; the Oyo king's wives are explicitly said to accompany him to the Land of the Dead.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. CHAPTER VII. / THE INDWELLING SPIRITS AND SOULS OF MEN. / THE JND WELLING SPIIUTS AM) SOULS OF MEN. 1 20 / THE IND WELLING SPIRITS AND SO ULS OF MEN. 1 8 1; lines 4801-4957 confidence: high

The soul or ghost-man proceeds to Deadland; food, drink, cowries, and property are placed in the grave, a goat is sacrificed, and wishes are offered for peaceful arrival and not straying from the right path.

The soul or ghost-man proceeds to Deadland; food, drink, cowries, property, goat sacrifice, and wishes for safe arrival and not straying from the right path are provided.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. CHAPTER VII. / THE INDWELLING SPIRITS AND SOULS OF MEN. / THE JND WELLING SPIIUTS AM) SOULS OF MEN. 1 20 / THE IND WELLING SPIRITS AND SO ULS OF MEN. 1 8 1; lines 4959-5072 confidence: high

The elder boy asks the head priest of the babalawos at Ife for aid; the priest consults Ifa, who says the boy must go to Deadland and ask his mother about the necklace.

The boy is directed by Ifa to go to Deadland, follows prescribed rites, encounters his dead mother, learns the necklace's hiding place, and returns to the world.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. CHAPTER VIII. / MEASUREMENTS OF TIME. / CHAPTER IX. / CEREMONIES AT BIRTH, MARRIAGE, AND DEATH.; lines 5399-5530 confidence: medium

“May the road be open to you. May nothing evil meet you on the way. May you find the road good when you go in peace.”

The babalawo invokes the deceased soul to leave the house, proceed peacefully to its destination, and find the road open and good.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. CHAPTER VIII. / MEASUREMENTS OF TIME. / CHAPTER IX. / CEREMONIES AT BIRTH, MARRIAGE, AND DEATH.; lines 5532-5652 confidence: medium

The corpse is buried in a house-floor grave; food, rum, and cowries are placed in the grave; the body is sprinkled with he-goat blood from a sacrifice to propitiate Elegba; the grave is filled amid wishes for a safe and pleasant journey.

Food, rum, and cowries are placed in the grave, and the grave is filled amid wishes for a safe and pleasant journey.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. LANGUAGE. / CHAPTER XIII. / PEO VERBS. / CHAPTER XIV.; lines 9279-9480 confidence: high

The goblin says he has no more cowries and walks away; the girl follows, saying she will follow wherever he goes until he pays the cowry, despite his warning that no one can enter his country.

The girl follows a goblin despite warnings, passes strange places, and arrives at the land of dead people.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. LANGUAGE. / CHAPTER XIII. / PEO VERBS. / CHAPTER XIV.; lines 9482-9665 confidence: medium

The girl repeats that she will not turn back; the goblin says she must leave the track, then tells her to come along, and they reach the land of dead people.

The girl travels with a goblin after refusing to turn back and reaches the land of dead people.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. MEASUREMENTS OF TIME. / CHAPTER IX. / CEREMONIES AT BIRTH, MARRIAGE, AND DEATH. / ICO THE YORUBA-SPEAKING PEOPLES.; lines 5654-5755 confidence: high

The deceased is called three times by name and told to depart and no longer haunt the dwellings of the living.

The passage describes the soul as needing to leave the former home, receiving right-of-way and guidance through the sacrificed fowl, and beginning its route from a road outside town, while also locating Deadland under the earth.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. PRIESTS AND WORSHIP. / CHAPTER VI. / CHAPTER VII. / THE INDWELLING SPIRITS AND SOULS OF MEN.; lines 4469-4589 confidence: high

The ghost-man or soul is called iwin or okan, and also ojiji or oji. After bodily death it goes to Ipo-Oku, the Land of the Dead beneath the earth, where the dead continue former activities and social position.

The ghost reaches Ipo-Oku only if prescribed funeral rites are performed; at burial, Adire-iranna is sacrificed as the fowl that buys or opens the road.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. PRIESTS AND WORSHIP. / CHAPTER VI. / CHAPTER VII. / THE INDWELLING SPIRITS AND SOULS OF MEN.; lines 4469-4589 confidence: high

Funeral rites are necessary for the ghost to reach the Land of the Dead; without them it wanders cold, hungry, and homeless, and may be seized by evil spirits and cast into Onan-apadi, an unseen world of potsherds like a pottery furnace.

If funeral rites are omitted, the ghost wanders cold, hungry, and homeless and may be seized by evil spirits and cast into Onan-apadi.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. PRIESTS AND WORSHIP. / CHAPTER VI. / CHAPTER VII. / THE INDWELLING SPIRITS AND SOULS OF MEN.; lines 4469-4589 confidence: high

The ghost-man or soul is called iwin or okan, and also ojiji or oji. After bodily death it goes to Ipo-Oku, the Land of the Dead beneath the earth, where the dead continue former activities and social position.

Ipo-Oku is described as beneath the earth, where each dead person does what he formerly did and holds the same social position as in the world.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. PRIESTS AND WORSHIP. / CHAPTER VI. / CHAPTER VII. / THE INDWELLING SPIRITS AND SOULS OF MEN.; lines 4469-4589 confidence: medium

The note states that grave-local ghost beliefs may precede and linger beside belief in a separate Deadland, compares this with English churchyard ghosts, and says Yoruba iboji, 'a grave,' literally means 'place of the ghost.'

The note says a belief in ghosts near graves may linger alongside a separate abode of the dead, and gives Yoruba iboji as literally 'place of the ghost.'
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. REMARKS ON THE FOREGOING. / CHAPTER V. / PRIESTS AND WORSHIP. / CHAPTER VI.; lines 3857-3983 confidence: high

A few days after a funeral, Egungun with masked and disguised men parades at night and loudly calls the deceased by name; the author compares this to the Roman conclamatio, and a crowd listens for a response.

In funeral rites Egungun calls the deceased, reports safe arrival in Deadland, and carries messages from relatives.
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biblical

The Bible, Douay-Rheims, Book 25: Wisdom The Bible, Douay-Rheims, Book 25: Wisdom / THE HOLY BIBLE / THE BOOK OF WISDOM; lines 1323-1458 confidence: medium

The Lord has power of life and death, leads down to the gates of death and brings back; a human can kill maliciously but cannot recall the departed spirit or soul, and none can escape God's hand.

The Lord is described as leading down to the gates of death and bringing back again, unlike human killers who cannot recall the departed soul.
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The Bible, King James Version, Book 18: Job The Bible, King James Version, Book 18: Job / Book 18 Job; lines 1173-1334 confidence: medium

Job asks earth not to cover his blood or cry, says his witness is in heaven and record on high, says his friends scorn him while he weeps to God, wishes for someone to plead for a man with God, and expects a way of no return.

Job expects to go the way from which he will not return, describes graves as ready, makes the grave his house and bed in darkness, and speaks of descent to the bars of the pit and rest in dust.
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The Bible, King James Version, Book 18: Job The Bible, King James Version, Book 18: Job / Book 18 Job; lines 2151-2314 confidence: low

The speaker cries to God without being heard, says God has become cruel and opposes him, lifts him to the wind, dissolves his substance, and will bring him to death and the house appointed for all living.

The speaker says God will bring him to death and to the house appointed for all living.
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The Bible, King James Version, Book 18: Job The Bible, King James Version, Book 18: Job / Book 18 Job; lines 2800-2960 confidence: low

Job is questioned about the sea’s springs, the depth, gates of death, breadth of earth, and the dwelling, bounds, paths, and house of light and darkness.

Job is asked whether the gates of death have been opened to him or whether he has seen the doors of the shadow of death.
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The Bible, King James Version, Book 18: Job The Bible, King James Version, Book 18: Job / Book 18 Job; lines 684-842 confidence: medium

Job describes going to a place of no return: a land of darkness, shadow of death, without order, where light is as darkness.

Job describes the place he will go as a land of no return, darkness, shadow of death, without order, and where light is darkness.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 4190-4347 confidence: medium

The speaker cries day and night; his life draws near the grave; he is counted with those going down into the pit, like slain in the grave, laid in the lowest pit, darkness, and deeps; wrath, waves, isolation, and being shut up afflict him; he stretches his hands to the LORD.

The speaker describes being near the grave, counted among those going down to the pit, laid in the lowest pit, in darkness and deeps, and in the land of forgetfulness.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 522-668 confidence: medium

The speaker blesses the LORD for counsel, places the LORD at his right hand, rejoices, says his flesh rests in hope, and says God will not leave his soul in hell nor let the Holy One see corruption; the LORD will show the path of life.

The speaker says the LORD will not leave his soul in hell, will not suffer the Holy One to see corruption, will show the path of life, and later says he will be satisfied when he awakes with the LORD's likeness.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 1098-1227 confidence: medium

Hell is moved to meet the coming figure, stirring dead chiefs and kings; they ask whether he has become weak, and worms cover his grave-state.

Hell stirs up the dead chief ones and kings to meet the fallen figure, and they speak to him about his weakness.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 2874-3000 confidence: medium

In his writing after recovery, Hezekiah describes being cut off, going to the gates of the grave, no longer seeing the living, life removed like a shepherd's tent, life cut like a weaver's work, bones broken like by a lion, and mourning like birds and a dove.

Hezekiah speaks of the gates of the grave, the pit of corruption, death, and the contrast between those who go down into the pit and the living who praise.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 2676-2801 confidence: medium

The Lord GOD says Tyrus will become desolate, be covered by the deep and great waters, be brought down with those who descend into the pit and the people of old time, and never be found again.

Tyrus is said to be brought down with those who descend into the pit, with people of old time, and placed in the low parts of the earth and desolate places of old.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 3179-3294 confidence: medium

Birds and beasts remain on the ruined tree; the fall warns other water-drinking trees not to exalt themselves, for they are delivered to death, the nether parts of the earth, and the pit.

The passage repeatedly says the fallen figure goes down to the grave, hell, the nether parts of the earth, and the pit among those slain by the sword.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 3296-3416 confidence: medium

The word of the LORD commands the son of man to wail for Egypt's multitude and cast Egypt and daughters of famous nations to the nether parts with those going to the pit; the slain by the sword lie uncircumcised and voices speak from hell.

Egypt and named powers are cast or described as gone down to the nether parts, pit, or hell, with graves arranged around them.
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estonian

The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XII / THE FIGHT WITH THE SORCERER'S SONS / CANTO XIII / THE KALEVIDE'S FIRST JOURNEY TO HADES; lines 2922-3035 confidence: high

The passage is headed as the Kalevide's first journey to Hades; a magpie tells him a sorcerer kept him in a seven-week magic sleep, and Lake Ilma blocks his path.

The canto title identifies the episode as the Kalevide's first journey to Hades, and the action shows him entering a dark cavern after warnings from demonic attendants.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XII / THE FIGHT WITH THE SORCERER'S SONS / CANTO XIII / THE KALEVIDE'S FIRST JOURNEY TO HADES; lines 3037-3079 confidence: medium

"he would deliver them from Hades next day, and would marry one to the son of Alev, one to the son of Sulev, and one to the cup-bearer."

The Kalevide promises to deliver the maidens from Hades the next day.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XIII / THE KALEVIDE'S FIRST JOURNEY TO HADES / CANTO XIV / THE PALACE OF SARVIK; lines 3081-3204 confidence: medium

The sisters are glad to be free from the old woman's interference after she is locked in the kitchen, and they show their guest through the house and treasure-chambers.

The Kalevide is a guest in Sarvik's abode, guided through many chambers by the sisters, and asks for information about Sarvik and his realm.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XIII / THE KALEVIDE'S FIRST JOURNEY TO HADES / CANTO XIV / THE PALACE OF SARVIK; lines 3081-3204 confidence: high

“a vast space in the centre of the earth where he rules over seven worlds; seven islands ... populated with the souls of the departed”

Sarvik is said to rule a vast space in the centre of the earth, consisting of seven worlds or islands inhabited by souls of the departed.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XIII / THE KALEVIDE'S FIRST JOURNEY TO HADES / CANTO XIV / THE PALACE OF SARVIK; lines 3081-3204 confidence: high

Sarvik rules severely, but once a year on All Souls' Day the souls are allowed to revisit their homes and greet friends and relatives before being compelled to return.

Sarvik's departed subjects are allowed once each year, on All Souls' Day, to return to their former homes and greet living friends and relatives before returning.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XIII / THE KALEVIDE'S FIRST JOURNEY TO HADES / CANTO XIV / THE PALACE OF SARVIK; lines 3206-3308 confidence: high

A sister warns that Sarvik's threshold is deadly and says the sisters were carried away as children, made to work, and kept youthful by Taara's decree while innocent.

The passage places the Kalevide inside Sarvik's deadly abode, cavern, and underground kingdom, where entry is described as preventing return to the sun.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XIX / THE LAST FEAST OF THE HEROES / CANTO XX / ARMAGEDDON; lines 4047-4139 confidence: high

Kalevide's cries ascend to heaven; heavenly powers fail to heal him; he dies, his soul flies to Taara's halls, and he sits in firelight among Taara's heroes listening to bards sing of his deeds.

Kalevide dies after heavenly powers fail to heal him, and his soul flies to Taara's halls in heaven.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE BLACK POOL. / THE MOON-PAINTER. / THE TREASURE-BRINGER. / THE WOODEN MAN AND THE BIRCH-BARK MAID.; lines 12653-12768 confidence: high

At his last hour, the shoemaker takes a juniper staff and goes to hell. The warden and Prince of Hell demand that he throw it down, but he strikes the Devil behind the ear; hell shakes, and the Devil and companions vanish.

The shoemaker goes to hell, defeats the Devil, explores the underworld, releases imprisoned children’s souls, and goes with them to heaven.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE RICH BROTHER AND THE POOR ONE. / THE ORIGIN OF THE SWALLOW. / THE SPIDER AND THE HORNET. / THE OFFICIOUS FLIES.; lines 15706-15993 confidence: medium

Entries include Hades (Põrgu), Kalevide’s first journey to Hades, Hell (Põrgu), hell-hounds, Hell-Maiden, and Helheim as the Scandinavian Hades.

The index explicitly lists “Hades, Kalevide’s first journey to” and equates Hades/Hell with Põrgu.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE ROYAL HERD-BOY. / TIIDU THE FLUTE-PLAYER. / THE LUCKY EGG. / FOOTNOTES:; lines 8534-8680 confidence: high

“Visits to Hades or Hell (Põrgu) are common in the Kalevipoeg and in the popular tales.”

The note explicitly states that visits to Hades or Hell, Põrgu, are common in the Kalevipoeg and in popular tales.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE STEPMOTHER. / THE FISHERMAN AND HIS WIFE. / HOW THE SEA BECAME SALT. / THE TWO BROTHERS AND THE FROST.; lines 10636-10698 confidence: medium

After death the soldier knocks at hell, the Devil refuses him entry, and the soldier goes to the Old God, who lets him stay; thereafter the Devil admits no more soldiers into hell.

The dead soldier goes to hell, is refused by the Devil, and is then accepted by the Old God; the passage generalizes that no soldiers are admitted to hell thereafter.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE THREE WISHES. / THE WITCH-BRIDE. / THE STEPMOTHER. / THE FISHERMAN AND HIS WIFE.; lines 10250-10342 confidence: medium

Sleepy Tony wakes in a silken bed in a glass-walled chamber, wonders if he is alive or in an unknown region of the dead, checks his body, and dresses in prepared clothes.

Sleepy Tony awakens in an unfamiliar splendid chamber and wonders whether he is still alive or in an unknown region of the dead.
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hawaiian

Hawaiian Folk Tales: A Collection of Native Legends AHUULA / A LEGEND OF KANIKANIAULA AND THE FIRST FEATHER CLOAK / KAALA AND KAAIALII / A LEGEND OF LANAI; lines 4607-4661 confidence: low

Ua's lament asks whether the lovers have 'gone to the shores of Kahiki, / To the land of our father, Wakea,' and mentions moss of the cave and limpets of the surf-beaten shore.

Ua asks whether the dead lovers have gone to the shores of Kahiki, to the land of 'our father, Wakea.'
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Hawaiian Folk Tales: A Collection of Native Legends II.--THE ORIGIN OF FIRE / PELE AND THE DELUGE / PELE AND KAHAWALI / HIKU AND KAWELU; lines 1055-1091 confidence: medium

The swing has one rope and a cross-stick; Hiku attracts attention; Kawelu's shade recognizes him, receives Milu's permission, swings with him, and averts her face because of his corpse-like odor.

Kawelu is a shade associated with Milu and the Lua o Milu; Hiku brings her spirit upward and returns with her to Holualoa.
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Hawaiian Folk Tales: A Collection of Native Legends II.--THE ORIGIN OF FIRE / PELE AND THE DELUGE / PELE AND KAHAWALI / HIKU AND KAWELU; lines 961-1053 confidence: high

Hiku gathers kowali vines, prepares a hollow coconut shell, anoints himself with rancid coconut and kukui oil for a corpse-like smell, and travels by canoe to a sea point where sky meets water.

The passage names a sea point where sky meets water, the abyss Lua o Milu, and a cavern where the departed shades are gathered.
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Hawaiian Folk Tales: A Collection of Native Legends MYTH OF THE HILU / THE HOU, OR SNORING FISH / THE END / GLOSSARY OF HAWAIIAN WORDS; lines 7380-7675 confidence: medium

“Lua o Milu, the nether world”; “Milu, inferno.”

Several glossary entries identify Lua o Milu as the nether world and Milu or Po-prefixed names as inferno terms.
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Hawaiian Folk Tales: A Collection of Native Legends PELE AND KAHAWALI / HIKU AND KAWELU / LOCATION OF THE LUA O MILU / LONOPUHA; OR, ORIGIN OF THE ART OF HEALING IN HAWAII; lines 1269-1376 confidence: low

Kalima suddenly moves, takes a long breath, opens her eyes, and is tended by mother, husband, and friends; her mother says the gods have let her come back, and Kalima says she has something strange to tell.

The section title names a visit to the spirit land, and immediately after reviving Kalima says she has something strange to tell.
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Hawaiian Folk Tales: A Collection of Native Legends PELE AND KAHAWALI / HIKU AND KAWELU / LOCATION OF THE LUA O MILU / LONOPUHA; OR, ORIGIN OF THE ART OF HEALING IN HAWAII; lines 1378-1447 confidence: high

She says she died, seemed to leave her body, stood beside it, and saw a living form of herself looking at the dead body.

The speaker dies, leaves her body, and travels through named and transformed places populated by dead or death-associated happy inhabitants before reaching the volcano.
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Hawaiian Folk Tales: A Collection of Native Legends PELE AND KAHAWALI / HIKU AND KAWELU / LOCATION OF THE LUA O MILU / LONOPUHA; OR, ORIGIN OF THE ART OF HEALING IN HAWAII; lines 1378-1447 confidence: high

She leaves home and reaches a village that appears much larger and filled with crowds; some people are known dead, and all are happy and carefree.

Villages and barren places appear as large settlements filled with happy, carefree people, including people known to be dead.
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Hawaiian Folk Tales: A Collection of Native Legends PELE AND THE DELUGE / PELE AND KAHAWALI / HIKU AND KAWELU / LOCATION OF THE LUA O MILU; lines 1094-1160 confidence: high

The Lua o Milu entrance is placed either offshore opposite Holualoa or, more usually, at Keoni by Waipio, where sands concealed the passage from the upper to the nether world.

The passage locates entrances, roads, regions, and descent points for ghosts or souls traveling after death.
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Hawaiian Folk Tales: A Collection of Native Legends PELE AND THE DELUGE / PELE AND KAHAWALI / HIKU AND KAWELU / LOCATION OF THE LUA O MILU; lines 1094-1160 confidence: high

The Oio ghost procession annually marches down Mahiki road into the Lua o Milu; a Waimea witness hides behind a tree and sees Kamehameha, chiefs, warriors, and heroes pass silently in step toward Waipio.

The Oio are described as a solemn annual company of ghosts marching to and entering the Lua o Milu.
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Hawaiian Folk Tales: A Collection of Native Legends PELE AND THE DELUGE / PELE AND KAHAWALI / HIKU AND KAWELU / LOCATION OF THE LUA O MILU; lines 1094-1160 confidence: high

Another account says a ghost first goes to Wakea; if religiously observant it is entertained and remains, but if not it must leap into Milu below. Several precipices on Hawaii, Maui, and Oahu are named as such leaping points.

The passage lists precipices from which unhappy ghosts leap into a region of woe and identifies Leina Kauhane as a rock where souls descend into Hades.
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Hawaiian Folk Tales: A Collection of Native Legends PELE AND THE DELUGE / PELE AND KAHAWALI / HIKU AND KAWELU / LOCATION OF THE LUA O MILU; lines 1094-1160 confidence: medium

A cited contribution describes Waipio as celebrated in Hawaiian traditions and as the abode of Akea and Milu, the first kings of the island.

Akea descends after death, founds a lower kingdom, and Milu descends later to share its government.
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Hawaiian Folk Tales: A Collection of Native Legends PREFACE / T. G. T. / T. G. T. / CONTENTS; lines 165-265 confidence: medium

The contents list Hiku and Kawelu, the Lua o Milu, Lonopuha and the origin of healing in Hawaii, and a visit to the Spirit Land involving a woman in Kona.

The contents include “A Visit to the Spirit Land” and a strange experience of a woman in Kona, Hawaii.
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native american southeast

Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 20805-20903 confidence: medium

After the father disappears, the boy fires arrows north, east, south, and west; each returns. He fires one directly overhead; it does not return, so he knows his father has gone to the spirit land.

The boy's arrows test the four directions and above; the non-returning upward arrow shows the father has gone to the spirit land.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 20997-21097 confidence: medium

Usûñhi'yi means 'Where it is always growing dark' and denotes the western spirit land in sacred formulas; analogous archaic formulistic terms are given for east as the Sun region.

Usûñhi'yi is glossed as the place where it is always growing dark and is identified as the spirit land in the west.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 21190-21286 confidence: high

Hagar's variant says messengers carry four staves, travel seven days to ghost country, find the woman dancing, strike her with successive staves until she comes to them, and place her in a box.

Cherokee messengers travel to ghost country; Turkey-head reports a land of souls; the passage's parallels include kin traveling to spirit domains to retrieve relatives' souls.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 24120-24209 confidence: medium

John Ax version: the girl's father and mother try to bring her back, are told to fast seven days, travel to a cave, hear drum and dance, and see the daughter among dancers but cannot enter until the seventh day.

The parents are given a seven-day fasting condition for bringing the girl back, reach the cave threshold, see her among dancers, and lose access when the father eats too soon.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 24211-24311 confidence: medium

A grieving bride is reconciled by a promise of an eternal happy hunting ground above for brave warriors and faithful women; the great chief beyond the clouds becomes guardian spirit, and deaths or unfortunate spirits are attributed to his desire, wrath, or the evil genius of mountain tops.

Brave warriors and faithful women are promised an eternal home in the happy hunting ground above after death.
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Myths of the Cherokee SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS / GLOSSARY OF CHEROKEE WORDS; lines 28933-29106 confidence: medium

“Tsûsginâ'i--‘the Ghost country’ ... The land of the dead; it is situated in Usûñhi'yi, the Twilight land, in the west.”

The entry for Tsûsginâ'i explicitly identifies a Ghost country or land of the dead and places it in the Twilight land in the west.
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Myths of the Cherokee SYNONYMS / IV--STORIES AND STORY TELLERS / V--THE MYTHS / WAHNENAUHI VERSION; lines 12052-12139 confidence: high

The Sun grieves indoors, causing darkness; the Little Men instruct that her daughter must be brought back from the western Ghost country using seven sourwood rods and a box that must not be opened before returning home.

Seven men are instructed to travel west to the Ghost country and bring back the dead daughter of the Sun.
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Myths of the Cherokee SYNONYMS / IV--STORIES AND STORY TELLERS / V--THE MYTHS / WAHNENAUHI VERSION; lines 12141-12204 confidence: high

The men carry the box eastward; the girl inside comes to life and asks to be released, fed, given drink, and given air.

The girl has come back alive in the box, but the carriers open it and she is lost; the narration says keeping it closed would have allowed people to bring friends back from the Ghost country.
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Myths of the Cherokee THE ARKANSAS BAND--1817-1838 / THE TEXAS BAND--1817-1900 / THE CHEROKEE NATION IN THE WEST--1840-1900 / THE EASTERN BAND; lines 7040-7127 confidence: medium

Yonaguska is called a prophet, reformer, and chief; during sickness he enters a trance, is mourned as dead, awakens after twenty-four hours, and says he visited the spirit world, spoke with deceased friends and God, and was sent back with a message.

The passage says Yonaguska was mourned as dead during a trance, awoke after twenty-four hours, and announced a visit to the spirit world where God sent him back with a message.
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Myths of the Cherokee THE CHEROKEE NATION IN THE WEST--1840-1900 / THE EASTERN BAND / III--NOTES TO THE HISTORICAL SKETCH / SYNONYMS; lines 10858-10962 confidence: high

"when we have crossed over on the other shore to our happy and eternal home in the far beyond"

The speaker describes the dead as crossing to another shore and entering a happy eternal home in the far beyond.
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Myths of the Cherokee THE CHEROKEE NATION IN THE WEST--1840-1900 / THE EASTERN BAND / III--NOTES TO THE HISTORICAL SKETCH / SYNONYMS; lines 10858-10962 confidence: medium

The speaker prays that after the last sad rite the people may compose "one unbroken family above" in a celestial city, a heaven beyond the sky prepared for the faithful, where parting is never known.

The speaker prays that the community will become an unbroken family above in a celestial city beyond the sky, where friends no longer part.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 16645-16741 confidence: high

The sisters lead the warrior to a creek; they step into what appears to be water and tell him it is the road to their house, after which he finds soft grass underfoot.

The warrior is led along roads that appear as water, enters a cave home of Thunder People, returns after a distorted interval, and the passage states that one cannot come back from the underworld and tell it and live.
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chaco amerindian

An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco CHAPTER II / CHAPTER V / CONTENTS / CHAPTER VIII; lines 282-350 confidence: medium

Chapter XI, Religion, lists popular opinion, symbolism, creation, the Egyptian Scarabeus, immortality of the soul, and future life.

The Religion and Shade-Land chapter contents list immortality of the soul, future life, the soul, and the future abode of the soul.
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An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco CHAPTER V / ORIGIN OF THE CHACO TRIBES / ORIGIN OF THE CHACO TRIBES / ORIGIN OF THE CHACO TRIBES; lines 1988-2027 confidence: high

Unlike the general mass, representatives of the north-westerly people say departed souls pass west-north-west to “cities of the dead,” described as large, with solid houses and regular streets.

The passage gives a directional route for departed souls and a named afterlife destination with described urban features.
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An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco LENGUA METHOD OP PRODUCING FIRE. / SUPERSTITION / SUPERSTITION / SUPERSTITION; lines 5740-5785 confidence: medium

The Milky Way is the path of the kilyikhama; some appear as large white birds that may descend and enter men's bodies, and burial stones pass to the Milky Way.

The Milky Way is the path of the kilyikhama, and burial stones are said to pass to it.
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An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco ORIGIN OF THE CHACO TRIBES / ORIGIN OF THE CHACO TRIBES / ORIGIN OF THE CHACO TRIBES / ORIGIN OF THE CHACO TRIBES; lines 2030-2090 confidence: high

The author reports that the Lengua are long-term nomads with no signs of permanent dwellings in their country and that they believe deceased souls continue life in the spirit-world much as in bodily life.

The deceased soul continues in the spirit-world, seeks friends and ancestors, and is described as needing to pass over intervening tribes to reach distant cities.
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An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco SHADE-LAND / SHADE-LAND / SHADE-LAND / SHADE-LAND; lines 5025-5067 confidence: high

The soul is said to be astonished after leaving the body, hover near the village and neighborhood for about one month, and remain there until the mourning feast.

The passage lays out a sequence in which the soul leaves the body, remains near the village for about one month, and then passes to the realms of the dead after the mourning feast.
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An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco SHADE-LAND / SHADE-LAND / SHADE-LAND / SHADE-LAND; lines 5111-5148 confidence: medium

The passage says the spirit eventually seeks “to consort with the main body of its people who have departed this life.”

The passage links the spirit’s eventual consorting with departed people to a planned route marked by small huts intended to draw the narrator’s spirit eastward and out of the country.
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An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco SHADE-LAND / SHADE-LAND / SHADE-LAND / SHADE-LAND; lines 5151-5194 confidence: high

"prepared the road accordingly"; this is said to prove that the narrator's deceased ancestors "were located in the east."

The passage links a prepared road or route to the belief that deceased ancestors were in the east, and elsewhere describes souls moving west to cities of the dead.
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An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco SHADE-LAND / SHADE-LAND / SHADE-LAND / SHADE-LAND; lines 5151-5194 confidence: high

The Chaco Indians believe the souls of Paraguayan Guaranis retire to the forest country around the great Falls of La Guayra on the Alto Parana in Brazil, seeking to consort with ancestral souls.

Guarani souls are said to retire to a Brazilian forest-and-falls region seeking to consort with ancestral souls.
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An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco SHADE-LAND / SHADE-LAND / SHADE-LAND / SHADE-LAND; lines 5151-5194 confidence: high

Three ideas are reported about the future abode of the soul: the aphangak wanders with kindred spirits; it moves west to the cities of the dead; or, in a view similar to Southern tribes, the dead inhabit a world beneath the earth.

The passage explicitly lists three views of the soul's future abode: wandering locally, moving west to cities of the dead, or inhabiting an under-earth world.
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An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco SHADE-LAND / SHADE-LAND / SHADE-LAND / SHADE-LAND; lines 5151-5194 confidence: medium

Three ideas are reported about the future abode of the soul: the aphangak wanders with kindred spirits; it moves west to the cities of the dead; or, in a view similar to Southern tribes, the dead inhabit a world beneath the earth.

A minority view is described in which the dead inhabit a world beneath the earth.
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An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco SUPERSTITION / SUPERSTITION / SUPERSTITION / SUPERSTITION; lines 6654-6744 confidence: medium

The body is placed sitting in the grave with the face west; the narrator connects this with the belief in a western future home or cities of the dead and analogizes Christian east-facing burial.

The body is buried sitting and facing west, which the narrator connects to the belief that the people’s future home lies westward in cities of the dead.
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christian apocrypha

The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER IV. / CHAP. V. / CHAPTER VI. / CHAP. VII.; lines 6243-6318 confidence: high

Gestas challenges Jesus to deliver himself and the thieves; Dimas rebukes him, says their punishment is just and Jesus has done no evil, asks to be remembered, and Jesus promises Dimas Paradise that day.

Dimas acknowledges just punishment, says Jesus has done no evil, asks to be remembered in Jesus's kingdom, and is promised Paradise that same day.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 3455-3566 confidence: high

Mary sees Titus' kindness and says the Lord God will receive him to his right hand and grant pardon for his sins.

Mary says Titus will be received at God's right hand and pardoned, and Jesus says Titus will go before him into paradise.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER X. / CHAPTER XI. / CHAPTER XII. / CHAPTER XIII.; lines 7117-7221 confidence: high

The heading names the narrative of Charinus and Lenthius; the speakers ask Jesus to let them declare mysteries seen after death and secret things wrought in hell.

The speakers report mysteries seen after death and secret things wrought in hell that had been forbidden to disclose.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XII. / CHAPTER XIII. / CHAPTER XIV. / CHAPTER XV.; lines 7294-7422 confidence: medium

The heading describes a quarrel over Christ's expected arrival in hell; all saints rejoice, and Satan, prince and captain of death, speaks to the prince of hell.

The heading and dialogue concern Christ's expected arrival in hell; Satan intends to bring Jesus there, while the prince of hell fears his arrival and predicts the release of captives.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XII. / CHAPTER XIII. / CHAPTER XIV. / CHAPTER XV.; lines 7294-7422 confidence: high

Jesus “will set at liberty” those held “in prison under unbelief” and “bound with the fetters of their sins,” and conduct them to everlasting life.

The prince of hell predicts that Jesus will set free those held in prison under unbelief and bound by the fetters of sins, and will conduct them to everlasting life.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XIV. / CHAPTER XV. / CHAPTER XVI. / CHAPTER XVII.; lines 7552-7644 confidence: high

The speakers ask who Christ is, describing him as without corruption, bright in appearance, dead and alive, slain on the cross, dead in the grave, come down alive among the dead; they also say creatures trembled and stars moved at his death.

Christ is described as having lain dead in the grave, come down alive among the dead, and entered the abodes of the underworld powers.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XV. / CHAPTER XVI. / CHAPTER XVII. / CHAPTER XVIII.; lines 7647-7752 confidence: high

Jesus has broken hell's prisons from top to bottom, dismissed captives, released the bound, and ended the captives' former groaning under torments.

Jesus is described as brought down to the infernal regions, where he breaks prisons, releases captives, and removes humanity from hell's subjection.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XVI. / CHAPTER XVII. / CHAPTER XVIII. / CHAPTER XIX.; lines 7755-7871 confidence: high

All the saints prostrate at Jesus' feet, call him Redeemer of the world, say he fulfilled what was foretold, and state that by the cross he redeemed the living, came down to deliver them from hell, and freed them from death; they ask that the sign of cross-victory be set in hell.

The saints say Jesus came down to them so that by the death of the cross he might deliver them from hell and by his power from death.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XVII. / CHAPTER XVIII. / CHAPTER XIX. / CHAPTER XX.; lines 7874-7980 confidence: high

The Lord holds Adam by the hand, delivers him to Michael the archangel, and Michael leads them into Paradise, filled with mercy and glory.

Adam and the group are led into Paradise by Michael, and the thief later enters Paradise through guarded gates.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XVII. / CHAPTER XVIII. / CHAPTER XIX. / CHAPTER XX.; lines 7874-7980 confidence: high

Jesus gives the thief the sign of the cross, tells him to carry it to Paradise, and instructs him to show it to the angel guard if he is not admitted.

The thief is instructed to show the sign of the cross to the guard of Paradise; after hearing the message, the guard opens the gates and admits him.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete SIMILITUDE VI. / SIMILITUDE VII. / SIMILITUDE VIII. / SIMILITUDE IX.; lines 25567-25785 confidence: medium

Apostles and teachers preached to those who were dead before, gave them the seal, and went down into and came up from the water with them; the dead went down dead but came up alive and were fitted whole into the tower.

Apostles and teachers preach to those who had died before them, give them the seal, and enable them to receive life and enter the tower.
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shinto

Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 476. / YURIAKU. 36.7 / XIV. 44. / A.D. 478.; lines 20999-21063 confidence: medium

Mount Horai is identified with Chinese P'eng-Lai-Shan, one of the Three Isles of the Genii in the Eastern Sea, described as a paradise with a fountain of life, enduring trees and plants, sacred fungus, and an ancient crane nesting in a never-dying pine.

The note describes Horai/P'eng-Lai-Shan as a paradise of the Genii with a fountain of life and ever-growing plants, and another note gives the rendering Eternal Land.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ABBREVIATIONS. / NILHONGI / GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION.; lines 2000-2154 confidence: high

Izanagi "entered the land of Yomi"; Izanami says, "I have already eaten of the cooking-furnace of Yomi" and asks, "do not thou look on me."

Izanagi goes after Izanami and enters Yomi, a lower-world or Hades-like place according to the footnote.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ABBREVIATIONS. / NILHONGI / GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION.; lines 2000-2154 confidence: medium

Izanagi "entered the land of Yomi"; Izanami says, "I have already eaten of the cooking-furnace of Yomi" and asks, "do not thou look on me."

Izanami says she has already eaten of the cooking-furnace of Yomi; the editor's note explicitly compares this to other myths involving not tasting food in the underworld.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ABBREVIATIONS. / NILHONGI / GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION.; lines 2156-2182 confidence: medium

“Izanagi no Mikoto made water against a large tree,” and the water “turned into a great river.”

The passage names Yomi, a river crossed by pursuers, the Even Pass of Yomi, and a path blocked by a massive rock.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2185-2328 confidence: high

The Even Pass of Yomi is explained by some as the moment when breath fails near death; the rock blocking it is called Yomi-do ni fusagaru Oho-kami and also Chi-gayeshi no Oho-kami.

The Even Pass of Yomi is described and a rock is said to block it after Izanagi’s return from a filthy underworld place.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2330-2462 confidence: medium

Izanagi goes to see Izanami at the temporary burial-place. She asks him not to look; he lights a single light and sees her swollen and festering with eight Thunder-Gods on her, then flees as they pursue him.

Izanagi goes to the temporary burial-place or follows Izanami after death; the alternate account places the conflict at the Even Pass of Yomi.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 I. 37. / I. 38. / T, 56. / I. 58.; lines 3888-4048 confidence: medium

Sosa’s children Iso-takeru, Oho-ya-tsu-hime, and Tsuma-tsu-hime disperse tree seeds and cross to Kii; afterward Sosa dwells on the Peak of Kuma-nari and enters the Nether Land.

Sosa no wo no Mikoto enters the Nether Land, and Sukuna-bikona proceeds to the Everlasting Land in two versions.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 I. 38. / T, 56. / I. 58. / I 626; lines 4487-4509 confidence: medium

The note explains the eighty-road-windings as long journeyings to Yomi or Hades, or as Yomi itself, and adds the gloss “i.e. died.”

The “eighty-road-windings” are explained as long journeyings to Yomi or Hades, or as Yomi itself.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 A.D. 618. / SUIKO. 147 / A.D. 619. / SUIKO. 149; lines 8320-8374 confidence: medium

Hyé-cha says he was closely united to the deceased prince, resolves to die on a set day, and says he will meet him in the Pure Land and pass through metempsychosis with him.

Hyé-cha resolves to die on a fixed date in order to meet the deceased prince in the Pure Land and pass through metempsychosis with him.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 KIMMEL. 71 / A.D. 1554. / XIX. 45. / XIX. 47.; lines 4234-4342 confidence: low

Soga says King Syéng “passed upwards,” “returns not again” like flowing water, and remains “at rest in the dark dwelling.”

Soga's lament says King Syéng passed upward, does not return like flowing water, and rests in a dark dwelling.
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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 3112-3185 confidence: medium

A European missionary says he is “two in one,” with a great body and invisible little body; some Australian interlocutors say they also have a little body in the breast and give varied destinations after death.

The missionary describes the little body flying away when the great body dies, and some respondents name possible post-death destinations such as behind the bush or the sea.
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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 confidence: medium

A Babylonian legend says Istar descends to Hades to fetch the water of life to restore dead Thammuz; water appears to have been thrown over him during a mourning ceremony around his funeral pyre.

Istar descends to Hades to fetch water of life for dead Thammuz.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 256-353 confidence: high

Tradition identified the fateful branch as the Golden Bough that Aeneas plucked at the Sibyl’s bidding before attempting the journey to the world of the dead.

Aeneas plucks the Golden Bough at the Sibyl’s bidding before attempting the journey to the world of the dead.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 15400-15519 confidence: low

Virgil is cited for the Golden Bough; another note says Virgil placed it near Lake Avernus for Aeneas's descent to the infernal world, while Italian tradition placed it in the grove at Nemi.

Virgil is cited for the Golden Bough, and the note says its Avernus placement served Aeneas's descent to the infernal world.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 15521-15650 confidence: medium

Frazer says Virgil represents Aeneas as taking mistletoe with him to Hades, perhaps because mistletoe was supposed to repel evil spirits.

Aeneas carries mistletoe to Hades; Frazer suggests the reason may be that mistletoe repels evil spirits, and the Golden Bough quiets Charon.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 15521-15650 confidence: high

Frazer says Virgil represents Aeneas taking the mistletoe to Hades, perhaps because the mistletoe was supposed to repel evil spirits.

Aeneas carries the mistletoe or Golden Bough to Hades, and Frazer suggests it protects against spirits and helps open access to the lower world.
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The 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 confidence: medium

The turtle is said not to die but to change houses; it is mourned as possible kin or ancestor, ritually killed with prayers and offerings, its flesh and bones deposited in a river to return to the lake of the dead, and its shell made into a dance-rattle.

The turtle is killed after offerings, its remains are deposited in water, and Frazer interprets the killing as a means of sending the soul back to spirit-land.
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The 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 confidence: medium

Frazer asks why a turtle believed to contain a kinsman’s soul would be killed; he proposes communication with the other world, returning spirits welcomed and sent away, and the Zuni dead fetched back as turtles and sent to spirit-land by killing, while noting the meaning is obscure.

The passage states that spirits of the dead are commonly believed to return to old homes, be welcomed and feasted, and then be sent away; Frazer applies this pattern to the Zuni turtle ceremony.
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The 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 7958-8041 confidence: medium

Mothers and sisters mourn; guardians or sponsors return with news that the devil, through priestly intercession, has restored the lads to life, and they appear fainting and mud-daubed like messengers from the nether world.

The feathered sticks are tokens that the boys have been in spirit-land, sponsors appear as nether-world messengers, and the boys return with abnormal behavior attributed to spirits.
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kimbundu

Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes NO. 11. / NO. III. / NO. IV. / NO. V.; lines 10242-10346 confidence: medium

The note states: 'The Angolan Pluto also has his Cerberus.'

The editor states that the Angolan Pluto has his Cerberus.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes NO. XLVII. / NO. XLVIII. / NO. XLIX. / NO. L.; lines 12164-12252 confidence: medium

The comparative note says the story illustrates life in the spirit world, should be compared with Nos. V and XL, and tackles death and future life; it contrasts popular attribution of death to Kalunga-ngombe, who wants subjects for an underground kingdom, with the view that deaths arise from vice, crime, and carelessness.

The editor explicitly describes No. L as illustrative of life in the spirit world and as tackling death and the future life.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes NO. XLVII. / NO. XLVIII. / NO. XLIX. / NO. L.; lines 12164-12252 confidence: high

The comparative note says the story illustrates life in the spirit world, should be compared with Nos. V and XL, and tackles death and future life; it contrasts popular attribution of death to Kalunga-ngombe, who wants subjects for an underground kingdom, with the view that deaths arise from vice, crime, and carelessness.

Kalunga-ngombe is said to want ever more subjects for his underground kingdom, and death is commonly ascribed to him.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes NO. XXXVI. / NO. XXXVII. / NO. XXXVIII. / XXXIX.; lines 11818-11932 confidence: medium

The description of Kalunga or Hades in No. XL is compared with Nos. V and L; wetting the fire-place is compared with watering Sudika-mbambi’s life-tree in No. V.

The lower world is described as a place where people continue life much as above, later die again, and enter Mbulu a Maminiu, the end of existence.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes XLIX. / THE PAST AND THE FUTURE. / NGUNZA KILUNDU KIA NGUNZA. / NGUNZA KILUNDU KIA NGUNZA.; lines 8533-8602 confidence: high

The trapped figure asks not to be shot and identifies himself as Kalunga-ngombe. He says he does not kill wantonly, that people are brought to him, and gives Ngunza four days before going to fetch Maka in Kalunga.

Kalunga-ngombe tells Ngunza to fetch Maka in Kalunga; Ngunza goes to Kalunga and then to Milunga to reach Maka.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes XLIX. / THE PAST AND THE FUTURE. / NGUNZA KILUNDU KIA NGUNZA. / NGUNZA KILUNDU KIA NGUNZA.; lines 8533-8602 confidence: high

Ngunza greets Maka and says he has come to take him back to earth; Maka refuses because Kalunga surpasses earth in excellence.

Maka declines Ngunza's request to go back to earth, saying Kalunga surpasses earth in excellence.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes XXXIX. / NIANGA DIA NGENGA AND HIS DOGS. / MBANZA KTTAMBA KIA XIBA. / KING KITAMBA KIA XIBA.; lines 7826-7953 confidence: high

The doctor enters the grave with his little child, instructs his wife to put water on the fireplace daily, and is covered over with the child under the fireplace.

The medicine-man enters a grave, travels along a road to Kalunga, encounters the dead queen, receives a token, and emerges again through the fireplace.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes XXXIX. / NIANGA DIA NGENGA AND HIS DOGS. / MBANZA KTTAMBA KIA XIBA. / KING KITAMBA KIA XIBA.; lines 7826-7953 confidence: high

Queen Muhongo says no one who comes to Kalunga returns, gives the doctor her buried arm-ring as proof, tells him not to reveal to the chief that he was found in Kalunga, and warns that eating there prevents return.

Queen Muhongo explicitly tells the medicine-man that if he eats in Kalunga, he cannot return.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes XXXIX. / NIANGA DIA NGENGA AND HIS DOGS. / MBANZA KTTAMBA KIA XIBA. / KING KITAMBA KIA XIBA.; lines 7826-7953 confidence: medium

The doctor gathers herbs, sets a medicine-mortar outside, has the king and all the people wash, and orders a grave dug in his guest-hut at the fireplace.

The journey begins in a grave dug at the fireplace; while the travelers are below, the wife keeps putting water on the fireplace, and the travelers later emerge through cracks there.
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zuni

Zuni Folk Tales A HOPI (MOKI) MAIDEN 184 / THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION / THE TRIAL OF LOVERS:; lines 1026-1118 confidence: medium

The young man says he loves the maiden, wants to go wherever she goes, and admits he killed her because he did not know her.

The maiden is a spirit who announces a long journey, and the young man insists on accompanying her and follows the guide she provides.
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Zuni Folk Tales A HOPI (MOKI) MAIDEN 184 / THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION / THE TRIAL OF LOVERS:; lines 1120-1223 confidence: high

At dawn the maiden continues the journey; in daylight her form fades until only a red plume remains. The plume crosses lava crags, while the young man is cut and calls for his bride to wait.

The maiden says she goes to the Council of Dead Ones and that the living cannot enter, while the young man continues following her red plume across barriers.
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Zuni Folk Tales A HOPI (MOKI) MAIDEN 184 / THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION / THE TRIAL OF LOVERS:; lines 1225-1329 confidence: high

At sunset a plume enters a valley with a lake; old lake-side figures greet the maiden and tell her to enter; a ladder of flags rises from the lake, she descends under the waters, and light, voices, and music come from below.

The passage names the Land of Spirits, describes its underwater doorway, ladder, lights, windows, dead comers and goers, and the bride among the Kâkâ.
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Zuni Folk Tales A HOPI (MOKI) MAIDEN 184 / THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION / THE TRIAL OF LOVERS:; lines 1331-1357 confidence: low

The narrator says that if the young man had not kissed her toward the Lake of the Dead, people might not have journeyed or mourned the lost, but death prevents the world from overflowing with children, starvation, and warring.

The passage names the Lake of the Dead and links it with journeying and mourning for the lost.
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Zuni Folk Tales HOW THE CORN-PESTS WERE ENSNARED / JACK-RABBIT AND COTTONTAIL / THE RABBIT HUNTRESS AND HER ADVENTURES / THE UGLY WILD BOY WHO DROVE THE BEAR AWAY FROM SOUTHEASTERN MESA; lines 10625-10741 confidence: low

The elder sister urges obedience to preserve the light of life and mentions trails through the darkness of death; the narrator explains that when life is taken, a person’s light is cut off and the dead come to the dividing-place of life.

The elder sister speaks of the light of life being cut off and of dark trails of death, and the narrator glosses death as reaching the dividing-place of life.
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Zuni Folk Tales HOW THE CORN-PESTS WERE ENSNARED / JACK-RABBIT AND COTTONTAIL / THE RABBIT HUNTRESS AND HER ADVENTURES / THE UGLY WILD BOY WHO DROVE THE BEAR AWAY FROM SOUTHEASTERN MESA; lines 11269-11376 confidence: medium

Mítsina comes to his senses, cannot see, feels sunlight at the window, and realizes he has lost everything and been deprived of his eyes.

After losing his eyes, Mítsina lights pitch, gains a kind of vision, sees the way to the City of the Gods and Souls, and turns westward.
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Zuni Folk Tales HOW THE SUMMER BIRDS CAME / THE SERPENT OF THE SEA / THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER; lines 4246-4343 confidence: high

A splendid Deer touches cheek to cheek with the youth, says they must part, and invites him to the Land of the Souls of Men where the Gods of the Sacred Dance and Drama sit in council.

A splendid Deer leads the youth to the Land of the Souls of Men, the Lake of the Dead, and the Halls of the Dead and Sacred Dance.
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Zuni Folk Tales JACK-RABBIT AND COTTONTAIL / THE RABBIT HUNTRESS AND HER ADVENTURES / THE UGLY WILD BOY WHO DROVE THE BEAR AWAY FROM SOUTHEASTERN MESA / THE TALE; lines 11770-11799 confidence: medium

The aged are compared to newborns, limited to soft cooked foods and broths; babies come from Shi-u-na, and the aged are about to enter Shi-po-lo-a.

Babies are said to come from the Shi-u-na world, while the aged are about to enter the Shi-po-lo-a world associated with the fully dead.
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Zuni Folk Tales THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION / THE TRIAL OF LOVERS: / THE YOUTH AND HIS EAGLE; lines 1673-1756 confidence: medium

The Eagle-wife says he entered the fearful country through curiosity, that his love will be tested, calls it “the city of the damned,” and tells him: “do not laugh or even smile once.”

The Eagle-wife names the destination as the city of the damned, and its dancers repeatedly use a phrase glossed as “Dead! dead! this! this! this!” despite appearing lively and beautiful.
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ganda

The Baganda: An Account of Their Native Customs and Beliefs CH. XVII FOLKLORE 461 / XVII FOLKLORE 463 / XVII FOLKLORE 465 / H H; lines 23014-23057 confidence: high

Mpobe returns home with his rat. His wife and later his father ask where he has been, and he answers that he was in the field hunting the rat.

Mpobe recounts entering a hole, coming to the land of the dead, seeing many people, encountering Death, and returning home with the rat.
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The Baganda: An Account of Their Native Customs and Beliefs FOLKLORE / CH. XVII FOLKLORE 461 / XVII FOLKLORE 463 / XVII FOLKLORE 465; lines 22972-23012 confidence: medium

The rat and dogs enter a large hole; Mpobe follows the bells and reaches people, a large garden, and many houses, where people direct him after the dogs.

Mpobe follows animals through a large hole, reaches a country associated with Death, and speaks with Death before being told to return home.
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The Baganda: An Account of Their Native Customs and Beliefs I 303 . / INDEX / INDEX / INDEX; lines 32746-32933 confidence: low

Index entries under 'Ghosts' include marks of former estate, claiming land, destruction, cold and thirst, conversations, animal and reptile ghosts, royal ghosts warning the living, ghosts accompanying the King's ghost, and ghosts visiting the god of death.

The index includes an entry for ghosts visiting the god of death.
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The Baganda: An Account of Their Native Customs and Beliefs INDEX / INDEX / INDEX / INDEX; lines 33242-33401 confidence: medium

"Man helpless against death"; "Man visiting the land of the dead"

The index lists a man visiting the land of the dead.
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The Baganda: An Account of Their Native Customs and Beliefs INDEX / INDEX / INDEX / INDEX; lines 34084-34244 confidence: medium

"Souls of the dead visiting Walumbe"

The index lists souls of the dead visiting Walumbe.
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The Baganda: An Account of Their Native Customs and Beliefs RELIGION / IX RELIGION 283 / RELIGION / FIG. 47.; lines 15253-15316 confidence: high

Ghosts of common people were honored less; all ghosts first go to a named place, give an account of themselves and their deeds in life, pay respects to Walumbe, the god of death, and then return to their burial grounds.

Ghosts go first to a named place, give account, pay respects to Walumbe, and then return to their burial grounds.
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The Baganda: An Account of Their Native Customs and Beliefs THE BAGANDA / CHAP. / IX RELIGION 313 / IX RELIGION 315; lines 16540-16626 confidence: medium

The King alone made offerings to Walumbe to prevent Death from killing people wholesale; each crowned King appeased him; dead souls went to Ntanda to account for deeds and then returned near clan graves; unexplained death was attributed to Walumbe.

Souls of the dead must go to Ntanda and give an account of their deeds before returning near their clan graves.
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The Baganda: An Account of Their Native Customs and Beliefs VII THE KING 227 / THE BAGANDA / CHAP. / VII THE KING 229; lines 12454-12521 confidence: medium

"his body was to be buried, and not embalmed, and that no one was to be killed to accompany his ghost into the other world"

The passage explicitly mentions people being killed to accompany a king's ghost into the other world, though Mutesa forbids this for himself.
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micronesian

The Caroline Islands: Travel in the Sea of the Little Lands YAP AND THE MARIANNES TO PONAPE DESCRIPTION / OF PONAPE / CHAPTER IV / NALAP, AND PONAPEAN SUPERSTITIONS AND CHARACTER; lines 2917-2984 confidence: high

Pohnpeian mythology includes a submarine Paradise called Packet, described as a place of perpetual feasting, lovely sights, and sweet odors.

Packet is described as a submarine Paradise with perpetual feasting, lovely sights, and sweet odors.
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The Caroline Islands: Travel in the Sea of the Little Lands YAP AND THE MARIANNES TO PONAPE DESCRIPTION / OF PONAPE / CHAPTER IV / NALAP, AND PONAPEAN SUPERSTITIONS AND CHARACTER; lines 2917-2984 confidence: high

Pohnpeian mythology also includes Pueliko, a subterranean Tartarus of mire, cold, and darkness, guarded by Lichar and Licher, two grim female forms, one holding a glittering sword and the other a blazing torch; the author compares it to Yomi of Japan and Yama of the early Vedas.

Pueliko is described as a subterranean Tartarus of mire, cold, and darkness guarded by two grim female forms.
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The Island of Stone Money: Uap of the Carolines BURIAL RITES / BURIAL RITES / BUEIAL RITES / BUEIAL RITES; lines 4159-4206 confidence: medium

the departing tafenai is speeded on its way to Falraman with feasting and dancing

The tafenai of a great chief is described as departing and being sped on its way to Falraman.
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The Island of Stone Money: Uap of the Carolines BURIAL RITES / BURIAL RITES / BURIAL RITES / BUEIAL RITES; lines 4105-4156 confidence: high

Items were buried with the deceased so he would not arrive empty-handed in Fdlramavi.

The deceased is supplied with buried goods and a coconut for food and oil on a named journey to Falraman, and is not to arrive empty-handed in Fdlramavi.
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The Island of Stone Money: Uap of the Carolines COSTUME AND ADORNMENTS / COSTUME AND ADOENMENTS / THE ISLAND OF STONE MONET / COSTUME AND ADORNMENTS; lines 1395-1425 confidence: medium

Fatumak tells the narrator that a man from Goror once tried to go up to Falraman, did not reach it, saw marvelous things, and brought back novelties to the Chiefs.

The man from Goror is said to have tried to go up to Falraman, explicitly identified as the land of departed spirits.
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The Island of Stone Money: Uap of the Carolines MONEY AND CUREENCY / MONEY AND CUREENCY / MONEY AND CUERENOY / MONEY AND CUERENCY; lines 2282-2329 confidence: high

Four shells are placed on a notable corpse; two are perquisites of the undertakers, and "the remaining two are buried with the corpse to pay for food on the journey to Falraman, the Uap heaven."

Two shells are buried with the corpse to pay for food on the journey to Falraman, identified as the Uap heaven.
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The Island of Stone Money: Uap of the Carolines RELIGION / RELIGION / RELIGION / RELIGION; lines 3383-3429 confidence: high

Uap is said to have no set religious observance; a sky abode of departed spirits called Falraman is presided over by Yalafath, creator of the world, who may intervene against levil demons when prayed to in distress.

Departed spirits are said to go to Falraman, a large house in the sky, with distinctions among adult, child, and stillborn tafenai.
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The Island of Stone Money: Uap of the Carolines TATTOOING / CHAPTER XII / BURIAL RITES / BURIAL RITES; lines 3797-3849 confidence: medium

“Mafel's tafenai had wandered away from him in the night and had gone to Falraman.”

Mafel’s death is expressed through the tafenai wandering away and going to Falraman.
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mongol

Gessar Khan CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY / HE RESTORED PEACE TO KEEME-KHAN AND; lines 1625-1740 confidence: medium

Keeme Khan's wife dies; in grief he commands universal mourning and holds her body, whose spirit is said to have departed to Erleek Khan's dread kingdom.

The khanin's spirit is said to depart to Erleek Khan's dread kingdom, and the minister proposes cremation, forty-nine days of Buddhist recitation, and almsgiving.
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Sagas from the Far East HOW NARAN GEREL SWORE FALSELY AND YET TOLD THE TRUTH. / NOTES. / PREFACE. / DEDICATION.; lines 9009-9098 confidence: medium

Among Chinese Buddhists he is called Lung-shu because after death he was taken up into the serpent-Paradise.

Chinese Buddhists are said to call Nâgârg'una Lung-shu because after death he was taken into serpent-Paradise.
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Sagas from the Far East NOTES. / PREFACE. / DEDICATION. / TALE I.; lines 9581-9622 confidence: medium

Erlik-Khan is identified as the Tibetan name of Jama; Jama is Judge of the Dead and ruler of the departed, son of Vivasvat/the Sun; Manu is another son and source of social and royal order.

The passage names the abode of the departed, the regions beneath, the path of Jama as an expression for dying, and the South as Jama’s infernal kingdom.
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Sagas from the Far East TALE XIV. / TALE XV. / TALE XVI. / TALE XVII.; lines 10550-10633 confidence: medium

Shura or Sura is explained as a Sanskrit hero term, literally heavenly, used for the Sun; heroes falling in battle receive Svarga, the heaven of deified kings.

The note states that heroes falling in battle are given Svarga, the heaven of deified kings, as their dwelling-place.
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Sagas from the Far East THE SAGA OF THE WELL-AND-WISE-WALKING KHAN. / DEDICATION. / TALE I. / THE WOMAN WHO SOUGHT HER HUSBAND IN THE PALACE OF ERLIK KHAN.; lines 704-799 confidence: medium

Near the palace, shouting and music are explained as burial rites; the Khan says he is dead and on his way to the deva's kingdom.

The dead Khan says he is on his way to the deva's kingdom, ascends there, and later returns at intervals to the wife.
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Sagas from the Far East THE SAGA OF THE WELL-AND-WISE-WALKING KHAN. / DEDICATION. / TALE I. / THE WOMAN WHO SOUGHT HER HUSBAND IN THE PALACE OF ERLIK KHAN.; lines 801-868 confidence: medium

The Khan instructs the woman to go south at the full moon and pass an iron man, two fighting he-goats, armed men, a black building with a blood moat and skin banner, and two erlik guards by giving prescribed offerings.

The passage maps a prescribed route toward a palace of Erlik Khan, passing a sequence of guardian figures through offerings before reaching the inner mandala.
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Sagas from the Far East THE TURBULENT SUBJECT. / TALE VII. / THE WHITE BIRD AND HIS WIFE. / TALE VIII.; lines 2879-2996 confidence: medium

The forged letter claims the dead Khan has left lower life, been reborn in the gods' kingdom, is building a temple, and needs Ânanda the wood-carver; Kun-dgah will explain the way there.

The forged letter says the way and means of reaching the gods' kingdom will be explained by the painter, who then prescribes a smoke-borne ascent from a fire pile.
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The Mongols - A History CHAPTER VII / FLIGHT AND DEATH OF MOHAMMED / CHAPTER VIII / DEATH AND BURIAL OF THE CONQUEROR; lines 6279-6375 confidence: high

For three days offerings are made to the shade of Jinghis Khan; Ogotai selects forty beautiful virgins, has them richly adorned, and has them slain and sent with costly stallions to attend the conqueror in the other world.

Offerings are made to Jinghis Khan's shade, and slain virgins and stallions are explicitly sent to attend him in the world he occupies.
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shan

Shans at Home, With Two Chapters on Shan History and Literature BOYS BESIDE PAGODA. / GAMES AND WORK / WOMAN IN WORKING DRESS. / YOUNG MARRIED WOMEN.; lines 4126-4255 confidence: high

Relations are sorry yet glad; a good elder is expected to be happy, with good spirits on the spirit mountain, or reborn as a happy baby.

The passage names a spirit mountain or Mount Meru, fiery hells, Nik-pan as the abode of the blessed, and a river of death crossed by the spirit.
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Shans at Home, With Two Chapters on Shan History and Literature BOYS BESIDE PAGODA. / GAMES AND WORK / WOMAN IN WORKING DRESS. / YOUNG MARRIED WOMEN.; lines 4126-4255 confidence: high

An offering is placed on the tongue as passage-money for the boatman ferrying the spirit across the river of death; ordinary offerings are small coins, while great men may receive gems, gold, and silver.

An offering is placed on the tongue of the dead as passage-money for the boatman who ferries the spirit across the river of death.
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Shans at Home, With Two Chapters on Shan History and Literature BUDDHIST MONK. / COUNTING ON THE FINGERS / BOYS MAKING SAND PAGODAS. / A MONK FOLLOWED BY SCHOOLBOYS.; lines 2807-2900 confidence: low

The chief monk and guest argue about “two great rivers. One was the River of Death”; a note says Shans believe this river to be “northward.”

The chief monk and the guest discuss two great rivers, one named the River of Death, and a note locates Shan belief about it northward.
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Shans at Home, With Two Chapters on Shan History and Literature COUNTING ON THE FINGERS / BOYS MAKING SAND PAGODAS. / A MONK FOLLOWED BY SCHOOLBOYS. / THE HINDU DEVOTEE IN THE NAMKHAM MONASTERY GARDEN.; lines 2903-2989 confidence: high

Shans are said to believe, like Egyptians of old, that at death the soul goes to a river with a waiting boat; friends place a coin in the dead person's mouth to pay the ferryman.

The soul goes to a river after death, crosses by boat, and a coin is placed in the mouth to pay the ferryman.
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Shans at Home, With Two Chapters on Shan History and Literature COUNTING ON THE FINGERS / BOYS MAKING SAND PAGODAS. / A MONK FOLLOWED BY SCHOOLBOYS. / THE HINDU DEVOTEE IN THE NAMKHAM MONASTERY GARDEN.; lines 2903-2989 confidence: medium

Another river must be crossed before the highest heaven; everyone reaches its shore, finds a way across, may cross easily or painfully, and eventually gets home.

A further river must be crossed before the highest heaven, and the crossing varies from easy and quick to slow and painful, though all eventually get home.
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Shans at Home, With Two Chapters on Shan History and Literature GAMES AND WORK / WOMAN IN WORKING DRESS. / YOUNG MARRIED WOMEN. / A FUNERAL.; lines 4404-4523 confidence: high

The coffin is lowered after the water-bottle is empty; it may be raised and lowered repeatedly, and a rope may be pulled north to help the spirit begin its journey to Mount Meru, the northern spirit mountain.

A rope pulled northward from the grave is said to help the spirit begin its journey to Mount Meru, identified as a northern spirit mountain.
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Shans at Home, With Two Chapters on Shan History and Literature THE GOLDEN GOOSE / THE POOR MAN / THE STORY OF U-TAIN / THE STORY OF THE RAINBOW; lines 11525-11599 confidence: medium

The king's spirit goes with the crocodile's spirit to one of the hells to be judged; the judges of the infernal regions give judgment against the king.

The king's spirit and the crocodile's spirit go to one of the hells for judgment, then ascend to the high heavens and present the case before Sakya.
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Shans at Home, With Two Chapters on Shan History and Literature YOUNG MARRIED WOMEN. / A FUNERAL. / THE HOME / EMBROIDERED BANNER.; lines 5462-5553 confidence: medium

Some streamers have elaborate embroidered designs showing pagodas, birds, a boat with a passenger rowed across a river by one or more boatmen, and water full of fish.

The passage explicitly says the boat, boatman, and passenger may possibly be a survival of pre-Buddhist ideas representing the soul’s passage across the River of Death.
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ainu

Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1719-1809 confidence: high

A handsome and brave young hunter pursues a large bear into the mountains until it disappears down a hole on a bleak summit; he follows it into an immense cavern.

The hunter follows a bear into a mountain hole and cavern, emerges into another world identified as Hades, and later returns through the same tunnel-like cavern.
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Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1719-1809 confidence: high

A skilled young hunter pursues a large bear through dangerous mountain heights until it disappears into a hole on a bleak mountain summit.

The hunter follows a bear through a mountain hole and cavern into an underground world called Hades.
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Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1811-1905 confidence: high

An Aino man seeks to test stories of an under-world, enters a cavern at Sarubutsu, passes through darkness toward light, and emerges into Hades, which has trees, villages, rivers, sea, junks, and inhabitants including known dead persons.

A living Aino enters a cavern, reaches Hades, observes its landscape and inhabitants, and returns to the human world.
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Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1811-1905 confidence: high

An Aino man seeks to test stories of an under-world, enters a cavern at Sarubutsu, passes through darkness toward light, and emerges into Hades, which has trees, villages, rivers, sea, junks, and inhabitants including known dead persons.

Hades contains villages, rivers, sea activity, Aino and Japanese inhabitants, and people known when alive.
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Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1811-1905 confidence: high

An Ainu man seeking proof of the under-world enters an immense cavern at Sarubutsu, passes through darkness toward light, and emerges into Hades with trees, villages, rivers, sea, junks, and inhabitants including Ainu, Japanese, and people he knew when alive.

A living man deliberately enters a cavern, reaches Hades, observes its landscape and inhabitants, and returns.
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Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1811-1905 confidence: high

An Ainu man seeking proof of the under-world enters an immense cavern at Sarubutsu, passes through darkness toward light, and emerges into Hades with trees, villages, rivers, sea, junks, and inhabitants including Ainu, Japanese, and people he knew when alive.

Hades contains villages, rivers, sea traffic, Ainu and Japanese inhabitants, and deceased acquaintances and parents.
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Aino Folk-Tales AUDITORS. / LOCAL SECRETARIES. / HONORARY SECRETARIES. / INTRODUCTION.; lines 209-263 confidence: medium

“the theme of the mortal who eats the deadly food of Hades ... has its typical example in the story of Persephone”

The passage explicitly identifies a theme of a mortal eating the deadly food of Hades and compares it with Persephone.
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oceanic

Oceanic Mythology MISCELLANEOUS TALES 65 / MISCELLANEOUS TALES 67 / PLATE IX / MISCELLANEOUS TALES 69; lines 4277-4349 confidence: high

Mataora loves and marries Nuvarahu, a fair Turehu woman; later, jealousy over his brother leads to a quarrel in which he beats her, and she flees back to the underworld.

After Nuvarahu flees back to the underworld, Mataora resolves to seek her, reaches the entrance to Po, and descends.
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Oceanic Mythology MISCELLANEOUS TALES 67 / PLATE IX / MISCELLANEOUS TALES 69 / MISCELLANEOUS TALES 73; lines 4352-4459 confidence: medium

At the door to this world, Nuvarahu is stopped from carrying a sacred underworld garment; after the couple passes, the guardian shuts the door against living men, allowing only spirits of the dead to descend.

Mataora and Nuvarahu encounter a guarded door between worlds; Tane passes successive guardians; Kura is kept by a blind guardian in the underworld.
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Oceanic Mythology MISCELLANEOUS TALES 67 / PLATE IX / MISCELLANEOUS TALES 69 / MISCELLANEOUS TALES 73; lines 4352-4459 confidence: high

At the door to this world, Nuvarahu is stopped from carrying a sacred underworld garment; after the couple passes, the guardian shuts the door against living men, allowing only spirits of the dead to descend.

After the sacred garment incident, the guardian closes the door so that living men can no longer descend to the world below, only spirits of the dead.
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Oceanic Mythology MISCELLANEOUS TALES 67 / PLATE IX / MISCELLANEOUS TALES 69 / MISCELLANEOUS TALES 73; lines 4461-4580 confidence: high

Kawelu dies of grief after Hiku’s departure; Hiku returns too late, weeps over her corpse, is taunted by her friends, and resolves to recover her spirit from the underworld.

After Kawelu dies, Hiku decides to bring her spirit back from the underworld, descends through an opening, retrieves the spirit, and restores her to life.
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Oceanic Mythology MISCELLANEOUS TALES 69 / MISCELLANEOUS TALES 73 / PLATE X / MISCELLANEOUS TALES 77.; lines 4583-4673 confidence: high

Hutu asks that Pare's corpse not be buried, promises to return in three or four days, and goes to the abode of the spirits of the dead to find Pare and bring her back to life.

Hutu goes to the abode of the spirits, receives the road, descends to the nether realm, and seeks Pare there.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 175 / MYTHS OF ORIGINS AND THE DELUGE 179 / MYTHS OF ORIGINS AND THE DELUGE 181 / PLATE XVIII; lines 9039-9097 confidence: high

Dyak drawing on bamboo representing mythological scenes in the spirit-world.

The caption describes souls of the dead being ferried by boat across to a spirit-island within spirit-world scenes.
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Oceanic Mythology PLATE. AX / MYTHS OF ORIGINS AND THE DELUGE 271 / MYTHS OF ORIGINS AND THE DELUGE 273 / MYTHS OF ORIGINS AND THE DELUGE 275; lines 12748-12829 confidence: medium

Among the Narrinyeri, the sun is a woman who nightly visits the land of the dead, is invited to stay briefly, receives a red kangaroo skin, and appears in a red dress when she rises.

The Narrinyeri sun woman nightly visits the land of the dead and then rises in the morning wearing red.
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basque

Basque Legends ARTZAIN DOHATSUA. / THE HAPPY SHEPHERD. / ARTZAIN ZAHARRAC. THE OLD SHEPHERDS. / NOTES; lines 11427-11557 confidence: low

The editor asks whether Bunyan's “Valley of the Shadow of Death” may derive partly from tales of this kind; the notes also compare “Ezkabi,” “Juan Dekos,” “Mac Ian Direach,” “The Greek Princess and the Young Gardener,” “Le Merle Blanc,” and a debt-paying fox called An Gille Mairtean.

The editor asks whether Bunyan's “Valley of the Shadow of Death” may have been partly drawn from such tales.
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Basque Legends EZKABI-FIDEL. / SUGGESTED EXPLANATION OF THE ABOVE TALE (THE LADY-PIGEON AND HER COMB). / THE YOUNG SCHOOLBOY. / THE SON WHO HEARD VOICES.; lines 5909-6036 confidence: medium

The young man tells the priest he is going to purgatory and then heaven, makes him enter a sack, drags him bumping down the tower stairs, and leaves him in the mayor's chicken-house.

The disguised young man tells the priest he is going to purgatory and then heaven while dragging him in a sack down the tower stairs.
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Basque Legends SUGGESTED EXPLANATION OF THE ABOVE TALE (THE LADY-PIGEON AND HER COMB). / THE YOUNG SCHOOLBOY. / THE SON WHO HEARD VOICES. / VARIATION OF THE ABOVE.; lines 6651-6718 confidence: high

The couple has a boy and a girl; both children die after saying they are going to Heaven to prepare places, and a year later both parents die at the same time and go to Heaven.

The children say they are going to Heaven to prepare or keep places ready, and the parents later die together and go to Heaven.
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Basque Legends THE COBBLER AND HIS THREE DAUGHTERS (BLUE BEARD). / THE WHITE BLACKBIRD. / THE SISTER AND HER SEVEN BROTHERS. / VII.--RELIGIOUS TALES.; lines 7872-7936 confidence: medium

Fourteen grows tired of the world, wants to go to Heaven, reaches hell first, and the devils shut all the gates when they see him.

Fourteen declares he wants to go to Heaven, comes to hell, then comes to Heaven, and encounters closed gates at both places.
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Basque Legends THE WHITE BLACKBIRD. / THE SISTER AND HER SEVEN BROTHERS. / VII.--RELIGIOUS TALES. / JESUS CHRIST AND THE OLD SOLDIER.; lines 7939-8002 confidence: high

After death the old soldier goes to Paradise; St. Peter refuses him entry because he had chosen the sack of gold and directs him to hell.

After death the old soldier is refused by St. Peter at Paradise, refused by the devil at hell, and finally admitted to Paradise by God's command.
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Basque Legends VII.--RELIGIOUS TALES. / JESUS CHRIST AND THE OLD SOLDIER. / THE POOR SOLDIER AND THE RICH MAN. / THE STORY OF THE HAIR-CLOTH SHIRT (LA CILICE).; lines 8208-8322 confidence: high

After seven years of begging on the road, the son reaches the Holy Father, is put in three rooms, and is told the rooms were Hell, Purgatory, and Heaven.

The Holy Father has the son enter three rooms and identifies them as Hell, Purgatory, and Heaven, with different experienced durations.
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buryat mongol

A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CUSTOMS OF THE BURIATS 101 / RITES ATTENDING THE BURNING OF THE DEAD / BURIAT BURIAL OF THE DEAD / CUSTOMS OF THE BURIATS 103; lines 5033-5096 confidence: high

The horse is killed, marked by cut-away skin to represent saddle and bridle, then burned or left for wild beasts; the passage states that it has gone to its master and is ready for use.

The deceased man’s horse is killed and marked with saddle and bridle forms, and the passage explicitly says the horse has gone to its master and is ready for use.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CUSTOMS OF THE BURIATS 101 / RITES ATTENDING THE BURNING OF THE DEAD / BURIAT BURIAL OF THE DEAD / CUSTOMS OF THE BURIATS 103; lines 5033-5096 confidence: medium

Places where the dead are buried or burned are said to contain large invisible settlements, houses, and buildings, visible only to persons with second sight.

The passage says that large settlements and buildings exist where the dead are buried or burned, but are visible only to people with second sight.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION; lines 6873-7004 confidence: high

Gesir says the slain Mangathai should have his horse to ride in the other world; he kills the horse at the death site and places a mountain on the bodies.

Gesir explicitly says the horse will serve the dead Mangathai in the other world, and other Mangathai horses are killed, buried, or burned with their masters.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths JOURNEY TO ISLAND OF OLKHON 55 / JOURNEY TO ISLAND OF OLKHON 57 / JOURNEY TO ISLAND OF OLKHON 59 / JOURNEY TO ISLAND OF OLKHON 61; lines 3124-3204 confidence: medium

The narrator says that the old belief has gone, that “Man’s home in the sky” or “heavenly house just above” has been rent from him, while yearning remains.

The passage refers to a heavenly house or city above where people expected endless happy existence, and the London acquaintance asks where immortal existence could now have a home.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths SICKNESS / CUSTOMS OF THE BURIATS 101 / RITES ATTENDING THE BURNING OF THE DEAD / BURIAT BURIAL OF THE DEAD; lines 4991-5030 confidence: medium

The body may be kept three days or buried/burned on the second day; money, meat from a killed sheep or cow, tarasun, clothing, bedding, pipe, tobacco, and possibly a whip are placed in the coffin so the spirit can meet and entertain earlier-dead friends and relatives.

The coffin is supplied with money, food, drink, personal articles, and a whip, with the stated reason that the spirit will meet earlier-dead friends and relatives and wish to entertain them.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE BURNING OF THE DEAD / A SHAMAN STOBY / BUBIAT BUBIAL OP THE DEAD. / NOTES 307; lines 14314-14394 confidence: medium

Buriat belief: for three days after death the spirit remains near the body, lonely and sad; a mother's spirit hovers in mountains and returns home at times.

The dead spirit remains near the body for three days and is reluctant to leave the living; the Cherokee comparison adds a long westward journey after death.
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hausa

Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FIG. 95- / THE BOY WHO CHEATED DEATH 441 / THE BOY WHO CHEATED DEATH 443 / THE BOY WHO CHEATED DEATH 445; lines 19604-19684 confidence: medium

An editorial note summarizes a Sierra Leone story in which a Girl and her Dog go with Ghosts to their country beyond a large valley. The Ghosts try to kill her, but the Dog, who can see dead persons, saves her on condition that she never calls him Dog again. After their return she angrily uses the word and falls dead.

The editorial note summarizes a Sierra Leone story in which a Girl and Dog accompany Ghosts to a distant ghost country; the Dog saves her from Ghosts on condition she never call him Dog, and she later dies after violating that condition.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FIGURES IN THE TEXT. / AAAAAAAAAAAAAAAAAAAAA / VALUE OF FOLK-LORE 3 / THE NARRATORS 5; lines 1293-1372 confidence: low

The author hopes Momo Kano's learning was useful to him "on his way to the next world," and says Momo Kano is now dead.

The passage says the deceased Momo Kano may have found his small amount of learning useful "on his way to the next world."
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk HALLUCINATIONS 151 / HAUSA SUPERSTITIONS / WITCHCRAFT 155 / LAPSE OF TIME 157; lines 7760-7838 confidence: high

Several stories concern visits of a youth to a witch; one sends him to Death's house; the main parts are almost identical, the hero does not die before setting out, and witch and Dodo are often interchangeable.

The passage describes a youth visiting a witch or the house of Death without dying before setting out and returning to mortal abodes in some variants.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk HAUSA SUPERSTITIONS / WITCHCRAFT 155 / LAPSE OF TIME 157 / LAPSE OF TIME 159; lines 7841-7912 confidence: medium

The Mutanen Lahira, People of the Next World, are described as living at the bottom of a well; a mortal who falls in must give them presents of clothes before they will take him up again.

The Mutanen Lahira, or People of the Next World, live at the bottom of a well, and a mortal who falls in must give clothes before being taken up again.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk MAJOR A. J. N. TREMEARNE / SECOND EDITION / OXFORD HOUSE / A. J. N. T.; lines 221-307 confidence: low

Chapter VI contents include beliefs, gods and spirits, nature myths, the next world, mythical beings, magic ointment, transformation, sacrifice, cannibalism, and other customs and superstitions.

The contents for Chapter VI include 'The Next World', and Chapter VII includes 'Visits to the World of the Immortals'.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk TEE WONDERFUL HORSE / FIG. 94. / FIG. 95- / THE BOY WHO CHEATED DEATH 441; lines 19433-19516 confidence: medium

“there was a certain town where Death lived, with her Children, and whosoever went there never returned”; the King’s Son challenges the Rich Man’s Son to go to Death’s house, eat her food, and bring back the remains.

The Rich Man’s Son is challenged to go to a town where Death lives and from which no one returns, eat Death’s food, and bring back the remains.
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vietnamese

Stories and Legends of Annam HONG-LO THE GIANT / BA THE BUFFALO-HERD / THSING-KOU / L 145; lines 5117-5359 confidence: medium

The Tribunal learns of Thsing-Kou's heroism and Kouan-Tu's cowardice; Kouan-Tu is judged guilty, sentenced to beheading, and his soul must wander eternally. A note says decapitated souls seek rest in vain.

Kouan-Tu is sentenced to beheading, and the passage states that his soul must wander eternally; the note says decapitated souls seek rest in vain.
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Stories and Legends of Annam HONG-LO THE GIANT / BA THE BUFFALO-HERD / THSING-KOU / L 145; lines 5117-5359 confidence: medium

Thsing-Kou gives her son a last caress, draws the dagger from Shang-Ky's wound, cleanses it, plunges it into her heart, and is said to attain Nirvana.

Immediately after Thsing-Kou's self-stabbing, the passage states that she attained Nirvana.
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Stories and Legends of Annam Q 225 / SOUSSYAMA / THEY WHO DIED FOR THEIR COUNTRY / THE CITIZEN OF CU-LAC; lines 8492-8691 confidence: high

The passage says a beheaded brave man may be confused with fugitives and hurled into the Hell of the Ma-cut-troc, glossed as shortened spirits or wandering souls of the decapitated, instead of the heroes' paradise.

The passage contrasts the heroes' paradise with the Hell of the Ma-cut-troc for decapitated souls, and Nguyen's final soul-flight is to the paradise of heroes.
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Stories and Legends of Annam STORIES AND LEGENDS / OF ANNAM / THE TREASURE OF THE CHAM CHIEFTAIN / THE DEATH OF MY LORD TIGER; lines 1333-1538 confidence: high

A person whose body has been eaten by a Lord cannot attain Nirvana until that Lord dies and must ride on the swallower's back.

The passage states that people eaten by the tiger cannot attain Nirvana until the tiger dies and must remain on his back.
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Stories and Legends of Annam THE BAMBOO / XVII I / THE RIVAL GENII / SONG ON THE DEATH OF A YOUNG MAIDEN; lines 3764-3881 confidence: medium

“May her soul find the nearest road to Nirvana !”

The closing wish asks that Thi-Teu’s soul find the nearest road to Nirvana.
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Stories and Legends of Annam THE GENIE OF THE TAN-VIEN / THE TAILOR OF HUE / THE BLIND MAN / HISTORY OF KING TRIEU-VIET; lines 3087-3293 confidence: medium

Huyen-Vu comes to seek Trieu-Viet's soul and bears it to the thdns in a chariot drawn by five winged dragons; the deed of Trieu-Viet is praised.

Huyen-Vu comes for Trieu-Viet's soul and bears it away to the thdns in a chariot drawn by five winged dragons.
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amazonian

The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 4273-4364 confidence: medium

Only men eat ceremonially, except the chief's wife; uneaten body portions may be thrown into the river, buried, or thrown into the bush, and the disposal occurs amid organized jeers and insults; the author notes that paradise is upriver.

The author states that the Indian paradise is upriver and contrasts it with refuse carried downstream.
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The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XIV / CHAPTER XV / CHAPTER XVI / CHAPTER XVII; lines 7316-7404 confidence: high

The soul is described as existing as long as remembered, lingering near the body, woods, or house after death, and later wandering to the happy grounds of the Good Spirit, located by some tribes above the skies and by others far upstream toward the setting sun.

After death the soul lingers and later wanders to the Good Spirit’s happy grounds, located by some tribes above the skies and by others upstream toward the setting sun.
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The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XIV / CHAPTER XV / CHAPTER XVI / CHAPTER XVII; lines 7406-7487 confidence: medium

The afterlife is described as a miniature replica of the ordinary world, with evil removed and joyful things heightened; the author compares this to a Malay conception of spirit as a diminutive counterpart.

The afterlife is described as a small-scale counterpart of the world, and object-souls from buried possessions accompany the owner’s soul there.
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The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes NAMES OF BORO CHIEFS AND MEDICINE-MEN / WITOTO / APPENDIX VIII / FOOTNOTES; lines 12128-12263 confidence: low

Markham is cited for a Ticuna belief that after death a good spirit appears, eats fruit with the departed, and takes them to his home; the author suggests this may be missionary influence.

Markham’s Ticuna report says a good spirit appears after death, eats fruit with the departed, and takes them to his home.
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The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes NAMES OF BORO CHIEFS AND MEDICINE-MEN / WITOTO / APPENDIX VIII / FOOTNOTES; lines 12128-12263 confidence: high

Among the Kuretu, the soul is believed to hover near the body for one day after death, then depart, and finally retire to a beautiful house at the source of a mysterious river.

Among the Kuretu, the soul hovers near the body for one day, then departs and finally retires to a beautiful house at the source of a mysterious river.
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burmese

The Soul of a People CHAPTER XXIII / THE POTTER'S WHEEL 325 / THE POTTER'S WHEEL 329 / THE POTTER'S WHEEL 331; lines 11102-11168 confidence: medium

The boys told about former lives: after death they lived without bodies, wandered in the air, hid in trees because of sins, were born again as twins, and the elder said his memories were fading.

The children said that after death they lived without bodies, wandered in the air, hid in trees, and were later born again.
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The Soul of a People DEATH, THE DELIVERER 311 / DEATH, THE DELIVERER 313 / DEATH, THE DELIVERER 315 / DEATH, THE DELIVERER 317; lines 10623-10696 confidence: high

Hell may open “only for a time,” until the person is “purified and washed from the stain of his sins,” after which he can “begin again” and have another chance to win heaven.

Hell may open only for a time until the person is purified and washed from sin, after which another chance to win heaven is possible.
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The Soul of a People DEATH, THE DELIVERER 311 / DEATH, THE DELIVERER 313 / DEATH, THE DELIVERER 315 / DEATH, THE DELIVERER 317; lines 10623-10696 confidence: high

“If there is no immediate heaven there is no eternal hell,” and all will reach heaven after learning through suffering the wisdom shown by the Buddha, reaching “the Great Peace.”

The passage explicitly says that if there is no immediate heaven, there is no eternal hell, and all will reach heaven in due time.
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The Soul of a People DEATH, THE DELIVERER 313 / DEATH, THE DELIVERER 315 / DEATH, THE DELIVERER 317 / DEATH, THE DELIVERER 319; lines 10699-10769 confidence: medium

The informant says no one can tell what will happen after death; next existence depends on good or evil and possible movement nearer Peace; when dying, no monks come, but an old friend, father, or elder speaks and tells the man to think of his good deeds.

The informant states that what follows death depends on good or evil conduct and on whether the person’s next existence moves nearer to Peace.
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The Soul of a People THE POTTER'S WHEEL 333 / THE POTTER'S WHEEL 335 / THE POTTER'S WHEEL 337 / THE POTTER'S WHEEL 339; lines 11375-11517 confidence: high

The same boy says he passed three months without a body between death and incarnation, because of accidentally killing a fowl, and mostly dwelt in a hollow palm-fruit shell near a cattle path.

The boy says he spent three months without a body because he accidentally killed a fowl and dwelt in a palm-fruit shell before the next incarnation.
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fjort

Notes on the Folklore of the Fjort (French Congo) HIS BROTHER, LINGUISTER FRANCISCO ... ,, 114 / V. CLIMBING A PALM-TREE FOR PALM-WINE 121 / NOTES ON THE EOLKLOEE OF THE FJOKT. / INTRODUCTION.; lines 428-531 confidence: high

The writer mentions Fjort and neighbouring stories of living men descending into hell, identifies “The Twin Brothers” as a leading example, and calls “How the Spider won and lost Nzambi's Daughter” Prometheus-like.

The writer says Fjorts and neighbouring tribes possess stories concerning the descent into hell of living men.
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Notes on the Folklore of the Fjort (French Congo) HOW KENGI LOST HER CHILD. / HOW KENGI LOST HER CHILD. 59 / THE TWIN BROTHERS. 61 / THE TWIN BROTHERS. 63; lines 3770-3845 confidence: medium

Luemba asks to see the closed mirrors; Nzambi's daughter shows all but one, which she says reflects the town whence no man returns. Luemba insists on seeing it and knows from the picture that Mavungu is there.

Luemba leaves Nzambi's town for the town whence no man returns after seeing it in a mirror and learning Mavungu is there.
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Notes on the Folklore of the Fjort (French Congo) I., 146 / INDEX. / INDEX. / INDEX.; lines 8104-8289 confidence: medium

"Otherworld, journey to, 133, and see Heaven, Hell"

The index explicitly lists 'Otherworld, journey to' and cross-references Heaven and Hell.
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Notes on the Folklore of the Fjort (French Congo) THE SONG OF HUNGER. 163 / INDEX. / INDEX. / I., 146; lines 7625-7717 confidence: medium

“Descent into Hell, ii., and see Brothers, The Twin”

The index explicitly lists “Descent into Hell” and cross-references twin brothers.
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malagasy

Madagascar Before the Conquest: The Island, the Country, and the People CURIOUS WORDS AND CUSTOMS AMONG THE MALAGASY. I73 / CHAPTER IX. / MALAGASY FOLK-LORE AND POPULAR SUPERSTITIONS. / SOME ADDITIONAL FOLK-LORE.; lines 8102-8191 confidence: medium

Similarity examples include failed river crossing and speaking with the dead as death signs; the dead bringing medicine to the ill as recovery; blood as fight; meeting the Sovereign as high position; lost spoon as famine; buying a large spoon as a fruitful season.

The passage says a dream of attempting to cross a river without getting over, and a dream of speaking with the dead while yielding to their call, will be followed by death.
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Madagascar Before the Conquest: The Island, the Country, and the People MALAGASY PLACE-NAMES. I13 / MALAGASY PLACE-NAMES. I15 / MALAGASY PLACE-NAMES. II7 / MALAGASY PLACE-NAMES. II9; lines 5171-5237 confidence: medium

A Tanala mountain is described as the Malagasy Hades, with "the caves in it being supposed to be the dwellings of departed spirits," and is called Iratsy or Iraty, "The-evil-place."

A Tanala mountain is called a Malagasy Hades, with caves supposed to be dwellings of departed spirits.
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Madagascar Before the Conquest: The Island, the Country, and the People ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I95 / ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I97 / ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I99 / CHAPTER XL; lines 9218-9376 confidence: medium

The dead are called 'lost' and compared to people left by companions who cannot see the way home; death is described as a messenger of a hard-hearted power putting one in peril, literally 'in the grip of a crocodile.'

The dirge language calls the dead 'lost' like people left by companions who cannot see the way home.
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The Great African Island: Chapters on Madagascar SACRIFICES. 303 / ALTARS. 305 / HOVA SACRED PLACES. 307 / ASTROLOGERS. 311; lines 14879-14970 confidence: high

Spirits of the dead are believed to go to Ambondrombe, a lofty forest mountain near Betsileo and Tanala territories, described as clouded, inaccessible, dreaded, avoided by residents, and associated with cannon salutes for royal ghosts.

The spirits of the dead are believed to go to Ambondrombe, a specific lofty mountain treated as a Malagasy Hades.
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nahua

Rig Veda Americanus: Sacred Songs of the Ancient Mexicans CONTENTS. / LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA; lines 1791-1934 confidence: medium

The speaker seeks food, proceeds to eat and drink water, goes where the sand begins, and goes to his beautiful house to eat and drink.

The note says the victims hoped to go to the beautiful house, which the gloss explains as Tlalocan, the Terrestrial Paradise.
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Rig Veda Americanus: Sacred Songs of the Ancient Mexicans CONTENTS. / LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA; lines 619-768 confidence: high

Seekers are told to seek the speaker and his words; after four years they go forth, descend to the beautiful house, unite, and know doctrine; the cloud and mist command is repeated.

The hymn describes a four-year interval followed by descent to a beautiful house, and the notes identify this with departed brave souls spending four years in heaven and returning to Tlaloc's terrestrial Paradise.
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Rig Veda Americanus: Sacred Songs of the Ancient Mexicans CONTENTS. / LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA; lines 770-930 confidence: medium

Tamoanchan is explained as a divine home and paradise, a happy realm of departed souls, and a place where the gods were born.

Tamoanchan is described as a mystical Paradise, Home of the Gods, happy realm of departed souls, and place where gods were born.
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Rig Veda Americanus: Sacred Songs of the Ancient Mexicans INTRODUCTION. / RIG VEDA AMERICANA / GLOSSARY. / INDEX.; lines 2541-2816 confidence: medium

The index includes Aztec paradise, terrestrial paradise, Tlalocan as terrestrial Paradise, a guide to Tlalocan, and the soul's place in Aztec mythology.

The index lists Aztec paradise, terrestrial paradise, Tlalocan as terrestrial Paradise, a guide to Tlalocan, and the place of the soul in Aztec mythology.
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taoist

Chuang Tzŭ: Mystic, Moralist, and Social Reformer B.C. 481. / CHAPTER XL / K 2 / CHAPTER XII.; lines 6744-6910 confidence: medium

The warden describes the true Sage as quail-like, fledgling-like, and bird-like without trace; with Tao he is in harmony, without Tao he cultivates virtue in retirement; after a thousand years he rides white clouds to the kingdom of God and rests securely beyond the three evils. Yao follows him, but the warden says to begone.

The true Sage is described as cultivating virtue in retirement when Tao is absent and, after a thousand years, riding white clouds to the kingdom of God, where the three evils do not reach and he rests in eternity.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XIX. / CHAPTER XX. / CHAPTER XXL / CHAPTER XXII.; lines 12657-12823 confidence: medium

"Man passes through this sublunary life as a white horse passes a crack"; one modification brings life and another death; the soul wings its flight and the body follows on the "great journey home."

Life is depicted as momentary, death as a transition, and the soul and body as proceeding on a great journey home.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XV. / CHAPTER XVI. / O 2 / CHAPTER XVII.; lines 10122-10273 confidence: high

After speaking, Chuang Tzu places the skull under his head as a pillow and dreams that the skull appears and speaks to him.

A skull appears in a dream and describes death as free from mortal troubles, hierarchy, and seasonal workings, with existence bounded by eternity.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) COAPTER IV. / CHAPTER V. / CH.V. INTRODUCTION. 39 / CH. V, INTRODUCTION. 4I; lines 3093-3246 confidence: medium

The passage says later Taoist teachers adopted Buddhist tenets; recent Taoist manifestoes describe courts of purgatory and threaten everlasting misery of hell, and are published by Yi Hwang Shang Ti's mercy to lead people to repentance and atonement.

Later Taoist manifestoes are said to describe courts of purgatory and threaten hell, and temple pictures depict those courts.
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arthurian

The High History of the Holy Graal THE HIGH HISTORY OF THE HOLY GRAAL / BRANCH I. / INCIPIT. / TITLE I.; lines 790-868 confidence: medium

The devils leave discomfited; the Mother of the Lord takes the departed soul, gives it to angels and archangels to present to her Son in Paradise, and the angels sing Te Deum laudamus as the Holy Lady leads them.

After the devils depart, the Holy Lady gives the soul to angels and archangels to present to her Son in Paradise, and the angels sing as they go.
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The High History of the Holy Graal THE HIGH HISTORY OF THE HOLY GRAAL / BRANCH I. / INCIPIT. / TITLE I.; lines 870-968 confidence: medium

Arthur hears the voice of the Mother of God and angels, rejoices over a good man's soul borne to Paradise, sees the hermit's coffin covered by a rich tomb-stone with a red cross, prays, arms himself, and departs.

The passage states that the good man's soul was borne into Paradise, and Arthur rejoices at this.
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The High History of the Holy Graal TITLE I. / BRANCH XXIV. / TITLE I. / VIII.; lines 12875-12992 confidence: medium

Lancelot rides sadly through the forest, reaches a long valley, sees a rich new chapel on a rugged mountain, with three houses, a grave-yard, and a clear spring; he hears vespers and ascends on foot leading his horse.

The place is named Avalon and contains a chapel, grave-yard, clerks chanting psalms, and coffins made for King Arthur and Queen Guenievre.
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bavili

At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa LUKULU. / LUANJILI. / LUALI. / BUALI.; lines 6469-6607 confidence: medium

The note glosses Kuilu as to/from heaven, Luici as primeval essence, Lukulu as of the spirit/departed/ray of light, Luali as breathing life, Nyanga as continuance of being, and Nyari as road of being.

The lesson says people come and go from heaven to heaven and instructs that the river source and mouth should not be separated; the surrounding category glosses include spirit/departed and the road of being.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa VI MEASURES, SIGNS, AND SYMBOLS 73 / VI MEASURES, SIGNS, AND SYMBOLS 75 / CHAPTER VII / BAVILI PSYCHOLOGY; lines 4180-4280 confidence: medium

After death, a person's Ximbindi may rest in the death house for twenty days and then go to the woods; an ndoxi's Ximbindi may haunt the death place forever.

The Ximbindi may remain in the death house for twenty days, then go to the woods; the Ximbindi of an ndoxi may instead haunt the death place forever.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa VI MEASURES, SIGNS, AND SYMBOLS 73 / VI MEASURES, SIGNS, AND SYMBOLS 75 / CHAPTER VII / BAVILI PSYCHOLOGY; lines 4180-4280 confidence: medium

An ndoxi with mpanga and Nyungala catches and keeps Bimbindi, sends them to beat and kill the living, sends leopard and crocodile as killers, and has Bimbindi carried under the waters to a Kongo River island before sale to the white man as slaves who make cloth beneath the blue sea.

Bimbindi are caught by an ndoxi, transported under waters to an island in the Kongo River, sold to the white man, and made to work beneath the blue sea.
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confucian

The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) BOOK IV. THE YUEH LING / SUPPLEMENTARY SECTION. / Part TL / BOOK V. THE QUESTIONS OF 3ANG-3ZE1; lines 15973-16096 confidence: medium

When someone died, people went to the housetop and called the name, saying to come back; then they put uncooked rice in the mouth and set raw-flesh offerings. The spirit is associated with heaven/high, while body and animal soul go downward; the dead face north and living face south.

The dead person is called back by name; offerings are placed; heaven and earth are distinguished; the body and animal soul go downward while the intelligent spirit is on high.
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The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) Book XLV. Purine Tf. / Book XLVI. SAnc FO SZE AIH. / Part IV. / Part V.; lines 4737-4875 confidence: medium

Royal death formulas announce that the king has fallen, call 'Return, O son of Heaven,' say he has gone far on high, and style his tablet as the god.

The mourning announcement says the king has gone far on high, and the note distinguishes the body and animal soul going downward from the intelligent soul going high.
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The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) Part IV. / Part V. / BOOK Il. THE THAN KUNG. / SECT. I. PT. II, THE THAN KUNG. IAI; lines 7279-7422 confidence: medium

"To bury on the north ... and with the head ... turned to the north" was common to the three dynasties, "because (the dead) go to the dark region."

The passage states that the dead are buried northward because they go to the dark region.
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ethiopian christian

The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE XIII / TO THEM / G 2 99 / PLATE XV; lines 8030-8140 confidence: high

Moses smites the sea and drowns Pharaoh with the Egyptians in the Sea of Eritrea; the Saviour will overthrow Sheol’s walls and drown Satan and devils. The passage states that the sea is interpreted as Sheol, Pharaoh as Satan, and the Egyptians as devils.

The passage says the Saviour goes down to Sheol, tears down its walls, delivers those there, and is associated with resurrection.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE XIII / TO THEM / G 2 99 / PLATE XV; lines 8030-8140 confidence: high

Moses brings kinsmen out of Egyptian servitude and works ten plagues; the Saviour from the addressee’s seed will bring the addressed people from Sheol and work ten miracles for life.

Moses’ liberation from Egypt, sea passage, drowning of Pharaoh, manna, and desert preservation are presented as direct analogues for the Saviour’s liberation from Sheol and post-resurrection blessed dwelling.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) TO THEM / G 2 99 / PLATE XV / PLATE XVI; lines 8163-8290 confidence: high

Solomon says death will not make him sorrowful, compares death's cup to honey, and says even descent into the deepest Sheol will not grieve him.

Solomon expects to descend into Sheol but says the Saviour will bring him and his ancestors out of Sheol.
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georgian

Georgian Folk Tales MASTER AND PUPIL / THE THREE SISTERS AND THEIR STEPMOTHER / THE GOOD-FOR-NOTHING / THE FROG'S SKIN; lines 781-899 confidence: high

The lord demands that the man go to the other world for his dead mother's ring and threatens to take the man's wife if he fails.

The lord commands the man to retrieve a ring from the other world; the man descends toward the lower regions on the ram.
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Georgian Folk Tales MASTER AND PUPIL / THE THREE SISTERS AND THEIR STEPMOTHER / THE GOOD-FOR-NOTHING / THE FROG'S SKIN; lines 781-899 confidence: high

The traveler sees a man and woman on a bullock's skin too small for them; they say they will answer his question when he comes back.

The priest explains his beard-pasture condition as a penalty for selfishness, while the two couples' seating conditions correspond to love or mutual contempt in life.
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Georgian Folk Tales THE TWO BROTHERS / THE PRINCE / THE SHEPHERD AND THE CHILD OF FORTUNE / THE TWO THIEVES; lines 3098-3168 confidence: medium

Wearing the robe and carrying a glittering naked sword, the thief says, 'I am Michael Gabriel, sent from God,' and threatens to send interfering porters' souls to hell; the bells ring and the porters hide.

The thief tells the king and queen their souls will be taken to Paradise, instructs them to enter coffins, locks them in, and instead transports them to a feast.
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inca

Narratives of the Rites and Laws of the Yncas FABLES AND RITES OP THE YNCA8. 41 / FABLES AND RITES OP THE TNCAS. 43 / FABLES AND KITES OF THE YNCAS. 45 / FABLES AND KITES OP THE YNCAS. 47; lines 2720-2797 confidence: medium

The passage states that souls do not die, that souls of good men go to rest with the Creator, and that the dying charge family and relations to carry out obligations and say they will see them from heaven.

The passage states that souls do not die, that good men rest with the Creator and receive good food and drink, while bad men are tormented by Supay demons and fed charcoal, snakes, and toads.
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Narratives of the Rites and Laws of the Yncas FABLES AND KITES OP THE YNCAS. 41 / FABLES AND RITES OP THE YNCAS. 43 / FABLES AND RITES OP THE YNCAS. 45 / FABLES AND RITES OP THE YNCAS. 47; lines 2379-2452 confidence: medium

The passage states that souls do not die; good men go to rest with the Creator and receive offerings, while bad men go to a punishment place where demons called Supay torment them with hunger and thirst and foods such as charcoal, snakes, and toads.

Good souls are said to rest with the Creator and receive good food and drink, while bad men go to a place of punishment with Supay, hunger, thirst, and punitive foods.
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Narratives of the Rites and Laws of the Yncas REPORT BY POLO DE ONDEGARDO. 169 / REPORT BY POLO DE ONDEGARDO. 171 / THE END. / INDEX; lines 7687-7793 confidence: low

“Future state. Belief as to” and “speculations as to” with page references.

The index lists “Future state” with belief and speculation entries.
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navajo

Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 8882-8982 confidence: medium

Hatáli Nez explains that while narrating the creation myth’s nether-world adventures of the ancestors, narrator and listener are travelling in the land of the dead among evil and potent ghosts, and remain in danger until the tale reaches the ascent to the fifth world.

Hatáli Nez says the narrator and listener are travelling in the land of the dead and remain in danger while recounting the ancestors’ nether-world adventures.
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Navaho Legends INDUSTRY. / POETRY AND MUSIC. / TRIBAL ORGANIZATION. / RELIGION.; lines 1398-1486 confidence: medium

Tsi'ndi/chindee are described as dreaded evil spirits; every corpse has an associated devil resembling a partly decayed corpse; the dead person's spirit goes to the lower world while a demon remains with the body; other Indians are said to hold a similar corpse-spirit belief.

The dead person's spirit is said to go to the lower world, described as the former home of the race.
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Navaho Legends LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD.; lines 2834-2922 confidence: medium

One twin hermaphrodite dies; two men see the dead one by a river in the fourth world, then die within four days, which is linked to Navaho fear of seeing the dead or a ghost.

After death, the deceased is seen beside a river in the fourth world; witnesses die afterward, and the passage links this to fear of the dead or ghosts.
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zulu

Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words APPENDIX. / UMKATSHANA. / UMKATSHANA. / IZINOANEKWANE.; lines 17460-17511 confidence: medium

A man who dies goes to the people living beneath; they tell him not to approach at once because he still smells of fire, and to wait until the smell passes.

The passage describes a dead man going to people who live beneath, who require him to stay at a distance until the smell of fire passes.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UNTOMBI-YAPANSI. / UNTOMBI-YAPANSI. / UNTOMBI-YAPANSI. / APPENDIX.; lines 17381-17410 confidence: high

The two following tales are said to recount men descending to the lower regions and returning to relate what they had seen, with an authorial contrast to Virgil or Dante.

The passage describes tales of men descending to lower regions and returning to relate what they had seen.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UNTOMBI-YAPANSI. / UNTOMBI-YAPANSI. / UNTOMBI-YAPANSI. / APPENDIX.; lines 17381-17410 confidence: high

The passage says traditions show belief in man-like inhabitants of earth, heaven, water, and underground; underground people are identified as abapansi, supposed departed dead living a material existence.

The passage says underground people are supposed to be departed dead and to remain occupied with cares and labors of life.
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armenian

Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 4151-4244 confidence: medium

Tir or Grogh, an incorporeal attendant spirit of Aramazd, is sent to earth to watch people and record good and evil deeds; after death he conducts souls to Aramazd, who opens the book and assigns reward or punishment; a temple oracle and dream interpretation are also mentioned.

Tir conducts human souls after death to Aramazd.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 4462-4566 confidence: high

Plato's Er is described as Armenian or son of Armenios, slain in battle; after ten days his body is undecayed, and on the twelfth day, lying on a funeral pile, he returns to life and tells what he saw in the other world.

Er is slain, remains undecayed, returns to life on the twelfth day, and tells what he saw in the other world.
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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 2373-2477 confidence: high

Within islander memory no one has died and sickness is unknown; priests from India and China told of Paradise, a blissful land whose gates can be reached only by dying.

Priests from India and China teach of a beautiful Paradise filled with happiness, with gates reachable only by dying.
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Kwaidan: Stories and Studies of Strange Things RIKI-BAKA / HI-MAWARI / INSECT STUDIES / BUTTERFLIES; lines 3153-3252 confidence: medium

While Takahama slept, a very large white butterfly entered, perched on his pillow, and returned twice after the nephew drove it away with a fan.

The white butterfly appears at Takahama’s pillow, leads the nephew to Akiko’s grave, disappears there, and Takahama is then found dead.
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maori

The Ancient History of the Maori, His Mythology and Traditions, Volume 3 CAPTURE OF TAEE-WAI. 169 / REVENGE OF TAEE-WAI. 171 / TAEE-WAI AND HIS ENEMIES. 173 / CHAPTER Vtll; lines 8396-8423 confidence: medium

"What man / Can show the path that spirits ro"

The passage explicitly asks who can show the path that spirits go.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 TAMA-TE-EA AND IWI-KA-TERE. 123 / TE-KAPU-WAI AND KAHUI-TIPUA. 125 / TEACHING OF WHARE-PATAKI. 127 / RANGI-WHAKE-OMA AND TAWAKI-AKIKI. 129; lines 6194-6265 confidence: medium

Rangi-whaka-oma says looking below in the unseen world would be more beautiful; Tawake-ariki goes quickly to the lower world, views the cliffs of Hawa-iki and the kumara, and is killed by the falling pile of kumara.

Rangi-whaka-oma directs Tawake-ariki to look below in the unseen world; Tawake-ariki goes to the lower world and is killed after admiring the kumara.
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maya quiche

The Popol Vuh KICH AND MEXICAN MYTHOLOGY / THE VUKUB-CAKIX MYTH / BOOK II. COMMENTED UPON / THE HARRYING OF XIBALBA; lines 986-1071 confidence: high

The passage summarizes several American afterlife-water crossings: a deep swift river crossed by a slender-tree bridge while facing a dog; a great water crossed in a stone canoe; a western sea with toll paid to an evil hag; and a stream bridged by an enormous snake.

The passage lists multiple afterlife crossings over rivers, seas, streams, or Nine Rivers, with dogs, a hag, or a dragon as obstacles or toll agents.
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The Popol Vuh THE POPOL VUH / THE FIRST BOOK / THE MYTH OF VUKUB-CAKIX / THE SECOND BOOK; lines 437-521 confidence: high

The brothers follow their fathers' route, pass the river of blood and Papuhya, send Xan to prick the Xibalbans, learn identities and names, avoid mannikins and a red-hot stone, and pass the House of Gloom.

The brothers travel to Xibalba, pass named rivers and multiple named houses of ordeal, and survive staged dangers.
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native american california

Creation Myths of Primitive America KELE AND SEDIT / PERSONAGES / KOL TIBICHI / KOL TIBICHI.; lines 12334-12378 confidence: medium

The rainbow remains at the grave for two days and nights, then moves eastward and onward through the salmon-house, river bank, hillside, hilltop, mountain-slope, and mountain-top.

After Kol Tibichi's death, the rainbow-yapaitu moves from the grave through named landscape points toward the mountain, and the bird later flies to the mountain and enters the rainbow.
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Yana Texts XVIII. DEATH AND BURIAL. / DEATH AND BURIAL. / XIX. BETTY BROWN'S DREAM. / BETTY BROWN'S DREAM.308; lines 3564-3606 confidence: medium

The dreamer says she dreamt, went east across a dried-up creek bed green with moss, then went north along a trail and stood outside a house.

The dreamer follows a directional route to a nonordinary ice place, meets her mother and Mary there, hears that the current place is good and green with flowers, and then returns.
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samoan

Samoa, A Hundred Years Ago And Long Before CHAPTER II. / SAMOA. / CHAPTER III. / A FUTURE STATE--RELIGION, ETC.; lines 607-704 confidence: high

The angānga is the soul distinct from the body; at death it goes away from the body to the hadean regions under the ocean called Pulotu.

The soul is said to leave the body after death and proceed to Pulotu, the hadean regions under the ocean.
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Samoa, A Hundred Years Ago And Long Before CHAPTER XXI. / POLITICAL DIVISIONS AND PLACES OF NOTE ON UPOLU. / CHAPTER XXII. / POLITICAL DIVISIONS AND PLACES OF NOTE ON SAVAII.; lines 6425-6512 confidence: high

Two rock openings near Falealupo were entrances to Pulotu under the ocean; chiefs used the larger, common people the smaller, and spirits travelled westward via bush, leaping-stones, sea crossings, and the Fafā.

The passage names multiple route elements for the dead: death house, westward bush path, leaping-stones, sea crossings, Fafā, Luaō, current, and Pulotu.
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african akan

Ashanti THE ASHANTI CLASSIFICATORY SYSTEM / THE ASHANTI CLASSIFICATORY SYSTEM / NTORO EXOGAMOUS DIVISIONS ON A PATRILINEAL BASIS / NT0R0 EX0GAM0US DIVISIONS; lines 5929-6033 confidence: medium

The lake's title-like names are Akwasi Bosomtwe Akowuakra; Akwasi marks Sunday as sacred to the deity, Bosomtwe is linked to obosom and the lake spirit Twe, and Akowuakra is explained through the belief that a dying spirit goes to the lake to say goodbye.

The dying person's sunsum, ntoro, or spirit is said to travel to the lake and say goodbye before leaving the body for ever, and the lake is poetically called the Lake of the Last Farewell.
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caucasian

Caucasian Folk-Tales ALEXANDER THE GREAT 275 / IX.-KNAVISH TRICKS / THE SKILFUL THIEF 277 / THE SKILFUL THIEF 279; lines 11723-11799 confidence: medium

Peter tells the queen and then the king that he is St. George and that God has sent him to lead them to Paradise.

The king and queen believe they are being led to Paradise, ask about the distance, and are actually transported to another king's palace.
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filipino

Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 2143-2282 confidence: high

After Sogsogot goes to fight in a hostile town, his wife dies; on the way home he meets her spirit driving a cow and two pigs, and she tells him she is dead.

Sogsogot follows the instructions of his dead wife's spirit, goes with her to a spirit town, hides there, and later returns home.
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jewish christian

Genesis Chapter 35 / Footnotes / Chapter 36 / Chapter 37; lines 2439-2511 confidence: medium

The brothers kill a male goat, dip Joseph’s tunic in blood, and show it to Jacob; Jacob recognizes it, concludes Joseph was devoured, mourns in sackcloth, refuses comfort, and says he will go down to Sheol mourning.

Jacob says he will go down to Sheol to his son mourning.
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kikuyu

With a Prehistoric People: The Akikuyu of British East Africa SNAKE WORSHIP / CONCEPTION OF THE SOUL / SPIRITS 241 / THE ABODE OF THE DEAD 243; lines 15782-15852 confidence: high

Some spirits of the departed move freely, others have passed into animals or possibly elsewhere, and there is also a dwelling-place of the dead called Mi-i-ri-niya Mi-kon-go-i.

Mi-i-ri-niya Mi-kon-go-i is described as the abode of departed spirits and bygone generations, dark and without emergence for its spirits.
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san

Specimens of Bushman Folklore HOW TTO IS OBTAINED. / HOW TTO IS OBTAINED. / DEATH. / DEATH.; lines 9985-10131 confidence: medium

Mother says that the hollow or lying moon carries dead people, lies hollow because of that burden, and signals that people may hear someone has died.

Mother says the hollow or lying moon carries dead people and that people may expect to hear of a death when the moon appears in this form.
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temne

Cunnie Rabbit, Mr. Spider and the Other Beef: West African Folk Tales WHILE THE BIRDS DID NOT COME / MR. SPIDER SECURES A POWERFUL WITCH MEDICINE. / MR. SPIDER GETS INTO TROUBLE AGAIN. / A GHOST STORY.; lines 5702-5822 confidence: medium

Some women say they will go wherever their sweethearts go and die if they die; at a large valley the men tell them to return, but one woman refuses and continues with her sweetheart while a dog is with her.

The woman refuses to turn back, follows the dead sweetheart to the place where he lives, and enters a frightening setting associated with dead persons.
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