Motif

Ark Or Preserving Vessel

ark_vessel

A motif of the Flood, Fire, and Cosmic Renewal family, within the sub-family Arks, Floating Refuges, Islands, and Tree Refuges. Every row below is a tagged passage; each rests on a quote in its source text.

801 occurrences

80 traditions

egyptian (148) · islamic (80) · hindu (57) · ethiopian christian (43) · greek (25) · celtic (23) · germanic (23) · buddhist (19) · roman (19) · mesopotamian (18) · native american northwest coast (16) · norse (15) · maori (14) · sufi (14) · comparative (13) · jewish christian (12) · hermetic (11) · jewish pseudepigrapha (11) · malay (11) · native american southwest (10) · islamicate folklore (9) · sikh (9) · greek roman (8) · native american plains (8) · arctic inuit (7) · arthurian (7) · celtic irish (7) · celtic welsh (7) · fijian (7) · finnic (7) · finnish karelian (7) · guiana amerindian (7) · melanesian (6) · native american northeast woodlands (6) · native american plateau (6) · slavic (6) · african akan (5) · inca (5) · native american southeast (5) · navajo (5) · persian (5) · zoroastrian (5) · biblical (4) · native american california (4) · shinto (4) · andamanese (3) · estonian (3) · hawaiian (3) · jain (3) · malagasy (3) · zuni (3) · african bantu (2) · ainu (2) · basque (2) · christian apocrypha (2) · confucian (2) · georgian (2) · gnostic (2) · hopi (2) · inuit (2) · japanese (2) · korean (2) · mangaian (2) · mongol (2) · nahua maya inca (2) · oceanic (2) · siberian (2) · amazonian (1) · armenian (1) · caucasian (1) · ekoi (1) · filipino (1) · fjort (1) · samoan (1) · shan (1) · taoist (1) · tibetan buddhist (1) · tongan (1) · vietnamese (1) · zulu (1)

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; lines 283-390 confidence: high

The favorite picture shows the Sun-god 'sailing across the celestial ocean in the sun-barque,' with separate morning and evening barques.

The Sun-god is pictured sailing across the celestial ocean in morning and evening sun-barques.
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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: medium

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 is represented crossing celestial waters on two reed 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 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: 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 SOCIAL FORCES AND RBUGION 221 / SOCIAL FORCES AND RELJOJON 247 / SOCIAL FORCES AND BEUGION 249 / SOCIAL FORCES AND KELIQION 251; lines 9532-9646 confidence: low

A note says an appeal for justification is probably a magical formula addressed repeatedly to personified parts of the sacred Osiris barque at Abydos, including rudder, mast, and sail, each adjured to justify the soul of the deceased; the author cautions that the word may be chiefly legal and have little ethical content here.

The note describes the sacred Osiris barque at Abydos and formulas addressed to its personified parts to justify the soul of the deceased.
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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

Upwawet processes to scatter Osiris’s enemies and open the way; Osiris appears in his sacred barque; pilgrims including Ikhernofret ascend and repel foes. Ikhernofret passes over the god’s death but reports arranging the Great Procession when the god met his death.

Osiris appears in a sacred barque; pilgrims ascend into it and help repel foes who beset its course.
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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 10741-10847 confidence: high

"I repulsed those who were hostile to the Neshmet barque"; "I celebrated the 'Great Procession'"; "I sailed the divine barque".

Osiris is followed in procession, placed in named barques, carried by the Neshmet barque, and returned to Abydos.
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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 125 / THE EARLIEST CELESTIAL HEREAFTER 127 / THE EARLIEST CELESTIAL HEREAFTER 129 / THE EARLIEST CELESTIAL HERE I; lines 4974-5046 confidence: medium

The Morning Star is in the bow of a celestial barque; a voice tells him to take Pepi into the boat, describes a harpoon or staff with sun-ray points and Mafdet-like barbs, and says Pepi cuts off adversaries as he descends to the sea.

The Morning Star stands in the bow of a celestial barque and Pepi is taken into its cabin during the journey.
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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: medium

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 king appears in the bow of the Solar barque, assumes a throne in the barque of Re, receives tribute of the Evening Barque, and sails the sky.
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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 141 / LECTURE V / THE 08IBIANIZATI0N OF THE HEREAFTEB / THE OSIRIANIZATION OF THE HBRBAFTBR 143; lines 5320-5402 confidence: medium

Short cited examples include: “The sky conceived thee together with Orion; Dewat bears thee together with Orion” and “Who voyages the sky with Orion, Who sails Dewat with Osiris.”

The note cites a Coffin Text in which the deceased's place is in the barque of Re in lower Dewat and also cites sailing Dewat with Osiris.
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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 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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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1232-1305 confidence: medium

Isis prevents Typho’s changes during Osiris’s absence; after Osiris returns, Typho recruits seventy-two persons and Aso, makes a chest to Osiris’s measure, stages a banquet fitting test, and seals Osiris inside with nails and melted lead.

Typho has a chest made to Osiris’s measure, traps and seals him in it, and conveys it by the Nile to the sea.
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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 1307-1386 confidence: low

Isis learns, through reports attributed to demons, that the chest was carried by sea to Byblos, enclosed by a tamarisk tree, and made into a roof-supporting pillar by the king.

The chest is carried by sea waves to Byblos and becomes the object of Isis’s recovery.
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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 1083-1148 confidence: medium

The Sektet boat comes into port; the regions praise the deity; Isis and Nephthys salute him, sing at his rising in the boat, and protect him with their hands; souls of East and West follow or praise him.

The Sektet boat draws on and comes into port, and Isis and Nephthys sing at the deity's rising in the 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 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 THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III.; lines 2384-2475 confidence: medium

Rā is described as probably Egypt’s oldest god, the visible emblem of God, recipient of daily offerings, appearing as the Sun at creation, and sailing over heaven in the Ātet/Mātet and Sektet boats.

Rā sails over heaven in two named boats during the course of the day.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty XIXTH DYNASTY / ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK; lines 1554-1639 confidence: medium

The king orders Setna to go to Koptos and bring Ahura and Mer-ab; Setna receives the royal boat and sails to Koptos.

The royal boat is requested, supplied, and used to transport Ahura and Mer-ab as honored persons from Koptos to Memphis.
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Legends of the Gods: The Egyptian Texts, edited with Translations A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE. / I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS.; lines 5000-5030 confidence: medium

The Sektet Boat is named; the Matet/Mantchet Boat is told to travel on; Horus is counted for life; the mariners of Ra make the boat journey on.

The Sektet and Matet boats are named as vessels of Ra's course, and Ra's mariners make the journey continue.
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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 5523-5629 confidence: medium

After Osiris returns, Typhon persuades seventy-two others and an Ethiopian queen named Aso to join a conspiracy.

Typhon has a chest made to Osiris's exact measure, displays it at a banquet, closes Osiris inside it, seals it with nails and lead, and sends it by river to the sea.
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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 5717-5799 confidence: medium

Isis searches for Osiris's scattered body parts using a papyrus boat; crocodiles are said not to injure travelers in such vessels; the scattered portions explain multiple sepulchres in one version.

Isis travels in a papyrus boat through marshy regions, and crocodiles are said not to harm travelers in such vessels.
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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 6249-6365 confidence: medium

Typhon is identified with drought and Aso with north winds; Osiris shut in a box is explained as the Nile’s withdrawal; the season brings longer nights and diminished light; priests mourn with a black-covered gilded ox and lament falling Nile, ceased winds, shorter days, and desolate land.

The passage mentions Osiris shut in a box and later a sacred chest enclosing a small gold boat carried in procession before the proclamation that Osiris is found.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF THE DESTRUCTION OF MANKIND / CHAPTER V. / THE LEGEND OF RA AND ISIS. / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK.; lines 3112-3232 confidence: medium

Thoth names the Great House Ast-Nefert, the God-house water Heh, Heru-Behutet's ship Ur, and the stream Ant-mer; the water is linked to searching for the enemy.

The passage names Heru-Behutet's ship and sacred boat and later describes the Boat of Ra being untied and sailing eastward up the river.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF THE DESTRUCTION OF MANKIND. / CHAPTER I. / THE LEGEND OF THE DESTRUCTION OF MANKIND / CHAPTER II.; lines 2380-2418 confidence: medium

A boat with a rudder and double shrine is specified; Aten/the Disk is above it, and Ra is in it near Shu's hand, with variant placement noted.

A boat with a rudder and a double shrine contains Ra, and Aten/the Disk is placed above it.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF THE GOD NEB-ER-TCHER, AND THE HISTORY OF CREATION. / THE LEGEND OF THE DESTRUCTION OF MANKIND. / THE LEGEND OF RA AND ISIS. / THE LEGEND OF HERU-BEHUTET AND THE WINGED DISK.; lines 930-990 confidence: medium

Ra proposes a Nile sail; enemies change into crocodiles and hippopotami to wreck his boat and devour him; Horus and his followers arrive and defeat the attempt.

The Boat of Ra is the vessel threatened by enemies and later the place where captured enemies and prisoners are brought and killed.
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The Book of the Dead CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 792-861 confidence: medium

The region resembles an Egyptian farm: the deceased ploughs, reaps, and drives oxen; Thoth introduces the deceased into Sekhet Heteput/Field of Reeds; ancestors are present; aakhu reap tall grain, and two self-moving spirit boats carry the beautified without fatigue.

Two spirit boats move by themselves and carry the beautified wherever they wish without fatigue.
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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.

Multiple named boats convey or empower the deceased: Boat of Ra, Henu Boat of Seker, magical boat, Boats of Sunrise and Sunset, and solar boats.
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The Book of the Dead CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 864-957 confidence: medium

"Thy Morning Boat meeteth thy Evening Boat with fair winds. Thy father is the Sky-god and thy mother is the Sky-goddess, and thou art Horus of the Eastern and Western skies."

Ra's Morning Boat and Evening Boat are named as vehicles or vessels in his celestial passage.
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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 ram-headed god Af is seen making his way in a boat along a stream flowing lengthwise through the division; the crew is the same as in the First Division.

Af travels in a boat, and four additional boats lead the way, each carrying divine figures or emblems.
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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: medium

Apes open doors and portals; serpents sing and exalt Ra/Ea; divine serpents lighten his darkness; the goddess of the hour comes; two Soul-Goddesses tow him, and he takes position in the Field.

The two Soul-Goddesses tow Ra/Ea, and his boat comes to rest during the underworld passage.
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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

"This great god taketh up his place in this Circle," and "addresseth words from his boat"; the divine sailors join the boat in the city.

The great god travels in the boat of the sun, joined by divine sailors who transport him through the city and toward the eastern horizon.
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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: medium

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.

Ra's boat is towed through the Tuat by gods, including a named group of eight towing gods.
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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: medium

Above Shu’s head is the beetle, symbol of Kheper, emerged from the boat of the Sun-god; below is the image of Af, the cast-away body of the night Sun-god.

The beetle symbol of Kheper is said to have emerged from the boat of the Sun-god at the sunrise boundary.
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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: medium

The hidden road of Ament has no water and no tow; the great god travels over it in his holy boat by words of power of Isis, Semsu(?), and his own utterances, which protect and perform slaughters of Apep.

The great god is said to make his way over the hidden road in his holy boat.
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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 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 Sun-god travels in the boat of the sun, which is drawn or towed by divine groups through the Tuat and described as a boat in the earth.
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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 I 1 / I I I II I / I I II / CHAPTER XI.; lines 7210-7276 confidence: medium

The middle register contains the Boat of the Sun; the god stands in it under a canopy formed by the serpent Mehen's body and wears horns and a disk.

The middle register shows the Boat of the Sun with the god standing inside it during the Tuat division scene.
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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 middle register shows the dead Sun-god Afu-Ea/Af standing in his boat under a canopy with his usual company of gods; he is no longer in the serpent boat and no longer being towed.

The dead Sun-god travels in a boat on water and works the paddle toward the body of Osiris.
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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 / I I I I / C30 I I I / CHAPTER X.; lines 6392-6609 confidence: medium

The middle register shows the boat of the sun; the god stands under a canopy formed by Mehen, holding the symbol of life and a serpent sceptre.

The great god travels in the boat of the sun, conveyed by divine sailors through the city and water.
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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: medium

Af, the dead Sun-god, stands in a shrine as a ram-headed man; the crew includes four mariners, the goddess of the hour, and a hawk-headed form of Horus tying rope loops to rowlocks.

The Sun-god’s movement, the transport of Osiris, and guidance through the region are described through a procession of named boats.
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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: medium

The boat of the Sun contains the god under a canopy formed by the serpent Mehen; the god has horns and a disk, and the fore part of the boat contains the beetle of Khepera.

The boat of the Sun carries the great god through the city and is towed by divine retinues.
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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

The same group makes gentle winds and humid breezes arise in the sky and orders those living on earth to place themselves in the great boat in the sky.

Those who live upon earth are ordered to place themselves in the great boat in the sky.
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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

Ra and his crew leave their previous boat and enter a boat whose two ends terminate in serpent heads; the boat is drawn by four gods named Tun-en-maa, Her-uarfu, Ar-nefertu, and Shetai.

Ra and his crew change into a boat whose ends terminate in serpent heads, and the boat is drawn by four gods while its flames guide the passage through pools.
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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: medium

A large boat ends in women's heads and contains the serpent Hetch-nau; Hetch-nau guards the Aheth chamber, stands at the mouth of hidden passages, lives on the voices of the boat's heads, and has the life emblem under its neck.

The lower register describes a large boat with woman-headed ends containing Hetch-nau, who guards the Aheth chamber and stands at the mouth of hidden passages.
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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: medium

The great god takes his place in the circles of hidden gods, speaks in his boat, and is towed through the city by the magical powers of the serpent Mehex; the gate, city, and guiding hour are named.

The great god travels in the boat of the sun, which is towed by gods through the Tuat and its city.
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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: medium

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 addressed beings' offerings are on the great god's boat, and their souls are said to live there.
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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: medium

The boat of Ra/Afu is described; the god stands under a canopy formed by the serpent Mehen, is ram-headed, wears a disk, and is named Afu.

The boat of Ra/Afu carries the dead Sun-god with attendants and advances through the city against Neha-hra/Apep.
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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: medium

The god’s boat is guided over water; calamities come upon Apep, the Star-God protects him, hidden doors open, Osmis comes, Osiris avenges him, and he rests in Ament and becomes Khepera in the East.

The great god has a boat, is conveyed over water, and is rowed in the boat Am-ta before being brought to rest.
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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 upper boat contains Af, the dead Sun-god, in the form of a ram-headed man wearing a disk and standing within a shrine in the Sektet Boat, the boat in which the god travels from noon to sunset.

The dead Sun-god travels in the Sektet Boat, and the lower scene contains another boat associated with the coming into being of Osiris and tentatively identified as the Atet or Matet Boat.
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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: medium

The Fourth Hour of the night is called Sekhemus and conducts the boat of the Sun-god through a region different from the earlier divisions.

The Fourth Hour conducts the boat of the Sun-god through an underworld region, and the great god arrives in a hidden Circle.
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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

Ra is made strong each day by mother Nut, passes through the heights of heaven with joy, and the Lake of Testes is content.

Ra rises in the boat and the Sektet boat draws on and comes into port after his passage through heaven.
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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: medium

"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 boat of the sun sails on the Tuat river and is repeatedly described as moving or being towed through the underworld divisions.
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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: medium

In the daytime he traveled in the Atet boat.

The figure’s motion is explicitly associated with named boats: Atet by day and Sektet by night.
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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 207 / SECOND HOUR OF THE NIGHT 211 / THIRD HOUR OF THE NIGHT 215 / FOURTH HOUR OF THE NIGHT; lines 9864-9895 confidence: medium

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.

Ra uses a special boat in a region with no river, and the serpent-boat is hauled over sandy ground.
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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: medium

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.

Ra or the great god travels through the Tuat in boats, including a prior serpent-body boat, his old boat, and a boat endowed with magical powers.
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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: medium

Ra is glorious in the Sektet boat and mighty in the Atet boat; the speaker asks for effective underworld words, protection from evil, faults put behind him, union with loyal servants and souls in Ta-tchesertet, and journey into Sekhet-Aaru.

Ra is described as glorious in the Sektet boat and mighty in the Atet boat while the speaker seeks effective underworld speech and safe afterlife passage.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I I AAAAAA IJ / FORMS OF PTAH 503 / THE SEKER BOAT / SEKER OR HENNU BOAT 505; lines 24169-24253 confidence: high

The Seker Boat is often represented on sepulchral monuments and papyri; it is not ordinary in form, has one raised end shaped like a gazelle or oryx head, and has a central closed coffer surmounted by a protective hawk.

The Seker/Hennu Boat contains a closed coffer holding the body of the dead Sun-god Af or Osiris and is used in sacred ceremony.
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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

Because the sun was viewed as fire but came from water, Egyptians are said to have imagined it traveling over waters in boats; the morning boat is named Matet, and the boat names suit rising and setting.

Ra’s course is described as a journey over waters in one or more boats, with a named morning boat and divine crew.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I O J.I / HORUS OF BEHUTET 477 / HORUS OF BEHUTET 479 / HORUS OF BEHUTET 481; lines 23144-23228 confidence: medium

Ra's boat reaches Per-aha, the House of Battle; the boat's fore part is acacia wood and after part sycamore wood, and both woods become holy.

Ra's boat is central to travel, Horus warns that remaining enemies are in the sea, and Thoth recites magical formulae to protect the boat and quiet the stormy sea.
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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: low

The passage heading is 'THE SEKER BOAT'.

The divine figure is repeatedly located in the Seker boat, and the passage links Seker with the Underworld.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I RA AND APEP 325 / RA AND APEP 327 / RA WORSHIP 329 / HELIOPOLIS 331; lines 14690-14776 confidence: high

Piankhi stood alone, pushed back the bolt, opened the tabernacle doors, saw his father Ra in the Het-Benbenet, and adored the Matet Boat of Ra and the Sektet boat of Tem.

The Matet boat is identified with the rising sun and the Sektet boat with the setting sun; both are sacred boats of Ra kept in a tabernacle and containing figures of Ra.
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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: medium

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.

The Boat of Millions of Years protects souls from fiends and foes and assures eternal happiness if they successfully board it.
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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: high

The hymn addresses the deity as Ra when rising and Temu when setting, as king and lord of heaven and earth, and as creator of earth, man, the watery abyss of the sky, Hapi the Nile, the watery abyss, and life within it.

The deity rises, sets, travels or sails across the sky, and is associated with the Sektet boat, which receives fair winds and goes forth with light.
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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.

Ra travels in a boat through darkness and in the Fifth Hour is shown in a serpent boat towed by seven gods and seven goddesses.
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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: medium

Each side of Reri’s pylon is guarded by the uraei of Isis and Nephthys; after Ra passes through the doors, he emerges from the Tuat and his boat floats on the waters of Nu, identified as the sky.

The boat carrying Ra’s disk, Khepera’s beetle, and other deities floats on the waters of Nu and is held up by Nu.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I TEM OF HELIOPOLIS 349 / RA-TEM OF HELIOPOLIS 351 / SHRINES OF TEM 353 / KHEPERA 355; lines 15755-15864 confidence: low

Budge links scarab flight during the hottest hours with solar association and cites Pepi as said “to fly like a bird, and to alight like a beetle upon the empty throne in the boat of Ra.”

A cited text says the dead king Pepi flies like a bird and alights like a beetle on an empty throne in the boat of Ra.
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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: medium

Priesthoods develop an analogy between human life and the sun's daily course: sunset corresponds to death, the sun reappears in a new body, and blessed dead souls accompany the sun in his boat through their portion of the Tuat.

Souls of the blessed dead enter or accompany the sun in Ra's boat during the passage through the Tuat, and access to the boat is essential to their safe progress.
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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 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 PITS OF THE TUAT / THE SEVENTH HOUR / THE SEVENTH HOUR / THE EIGHTH HOUR; lines 10297-10362 confidence: medium

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.

Ra passes through the Eighth Hour in a boat protected by Mehen and towed by gods at the snake’s command.
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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

Gods, unseen places, Sektet-boat dwellers, and Souls of the East praise or greet Ra-Tem. Isis sees her son in him; Ta-tunen raises him; Mut-hetep asks for honor before Osiris and victory before the gods.

The Sektet boat appears with dwellers who surround Ra-Tem, and gods of Amentet later take hold of its cords.
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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 SEVENTH HOUR / THE EIGHTH HOUR / THE CIRCLES OF THE THAT / THE CIRCLES OF THE TUAT 241; lines 10396-10577 confidence: medium

The Ninth Hour is named and brings the narrative into the hidden Circle of Amentet, with a named city and pylon; Ra addresses the gods from his boat, and the sailors in the boat are content with the city.

Ra travels through the Ninth and Tenth Hours in a boat staffed by divine sailors and escorted by other beings.
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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: medium

According to the priesthoods of Ra, souls assemble in Amentet and wait for Ra's boat; worshippers with words of power enter it, journey under Ra's protection through the Tuat and the realms of Osiris and Seker, and appear at the eastern horizon at daybreak.

Ra's boat carries eligible worshippers through the Tuat under Ra's protection and is inaccessible to beings lacking the required words of power.
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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: medium

The beetle, identified as Khepera, typifies the germ of life; when Ra’s boat is drawn onto the mound of sand and stops, the beetle goes to the dead god and raises him to life.

Ra’s boat is drawn onto the mound of sand, stops there, and later the great god sails onward in the Sixth Hour.
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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: medium

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.

Ra travels in a boat through the Tuat, pilots guide it, dead souls seek to enter it to continue their journey, and the Boat of Earth is named as Ra’s boat when it reaches earth.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I UATCHET 443 / BAST 445 / BAST 447 / FESTIVALS OF BAST 449; lines 21793-21880 confidence: medium

At Netert "was preserved a thigh of Osiris" shut up in a "hidden chest."

A thigh of Osiris is said to be preserved at Netert and shut up in a hidden chest.
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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 said to have come into being from drops of blood that fell from Ra when he mutilated himself; he is linked with Thoth, Sheta, and Tem as souls of Khemennu and has a place in the Boat of Ra with Hu and other gods.

Saa is said to have a place in the Boat of Ra with Hu and other gods.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ANGELS OF THOTH 119 / OR ELYSIAN FIELDS / THE MATERIAL HEAVEN 121 / OSIRIS AS WATER-GOD 123; lines 6470-6554 confidence: medium

On Osiris’s return, Typhon/Set and seventy-two companions make him lie in a chest, close it, and cast it into the Nile, which carries it to the Tanaitic mouths.

Osiris is shut in a chest and cast into the Nile, which carries it away; the chest later travels by water to the tamarisk tree.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ATEN WORSHIP / HYMN TO ATEN / HYMN TO ATEN / HYMN TO ATEN 79; lines 4268-4352 confidence: medium

Budge says the Aten hymn may be compared with hymns to Ra and lacks many sun-god hymn characteristics: enemies and the fiends Apep, Sebau, and Nak; Khepera; the services of Thoth and Maat; and allusions to the Matet and Sektet Boats of Ra's sky journey.

The commentary says the Aten hymn lacks Ra's enemies and fiends and omits the Matet and Sektet Boats of Ra's sky journey.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CHAPTER I / AMEN OF THEBES 3 / HYMN TO AMEN-RA 5 / HYMN TO AMEN-RA; lines 869-945 confidence: medium

The deity makes things above and below, illuminates the Two Lands, sails over the sky in peace, is king of South and North, and has a word of unfailing effect.

The deity sails over the sky in peace and is identified as Khepera in his boat.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CHAPTER XI / ISIS AND OSIRIS 187 / ISIS AND OSIRIS 189 / ISIS AND OSIRIS 191; lines 11076-11161 confidence: medium

Isis searches for the scattered body fragments using a papyrus reed boat through lower and fenny areas; crocodiles are said not to touch such vessels because of the goddess or the vessel's association with her.

Isis uses a papyrus boat in her search, and crocodiles are said not to touch persons sailing in such vessels because of the goddess or the vessel's association with her.
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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: medium

A ceremonial boat below the plaque scene is identified by comparison as the Hennu Boat of Seker; a rubric says the chapter was found in the foundations of the shrine of Hennu, and the material is connected with Semti by tradition.

The ceremonial boat below the plaque scene is identified as the Hennu Boat of Seker and connected with Hennu.
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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 GODS OF THE BOOK OF THE DEAD 3 / A C O / BOOK OF THE DEAD / APIS BULL 347; lines 21861-21942 confidence: medium

After Apis's funeral, priests seek a similar calf; mourning ends when it is found, and the young ox is led through the city of Nile, fed for forty days, placed in a barge with a golden cabin, transported as a god to Memphis, and placed in Vulcan's grove.

The new Apis is placed in a barge with a golden cabin and transported as a god to Memphis; Aelian also reports conveyance by barge at the new moon.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HYMN TO AMEN-RA 5 / HYMN TO AMEN-RA / HYMN TO AMEN-RA 9 / HYMN TO AMEN-RA 11; lines 1034-1115 confidence: medium

Thoth exalts Amen-Ra's two eyes; gods rejoice in his beauties; Amen-Ra is lord of the Sektet and Atet Boats travelling over the sky in peace.

Amen-Ra is lord of the Sektet and Atet Boats, which travel over the sky for him in peace.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II I III / I III / SORROWS OF ISIS 237 / SORROWS OF ISIS 239; lines 14343-14404 confidence: medium

The interlinear gloss states that Isis's cry is to heaven and that her prayer is to the Boat of Millions of Years.

Isis prays to the Boat of Millions of Years, and Horus's protection is said to be from the boat.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 24944-25114 confidence: low

Atet (goddess), ii. 61; Atet Boat, i. 206, 338; ii. 11, 104, 105, 159

The index contains an entry for the Atet Boat.
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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

Boat entries include “Boat of Isis,” “Boat of Millions of Years,” “Boat of Nepr,” “Boat of Osiris,” “Boat of 770 cubits,” “Boat of the Earth,” and “Boats, the 34 papyrus.”

The index lists several named boats, including Boats of Isis, Nepr, and Osiris, the Boat of Millions of Years, the Boat of the Earth, a Boat of 770 cubits, and thirty-four papyrus boats.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 28064-28241 confidence: low

“Matet Boat” is listed with volume and page references.

The index lists the Matet Boat as a named object.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 29531-29708 confidence: low

The entry printed as “KA” includes references to “his cycle,” “the destruction of men,” “birth of,” “boat of,” “daily birth of,” “darts of,” “eyes of,” “life of,” “mutilation of,” “myths of,” “religion of,” “soul of,” “the Aged,” and “the Babe.”

The KA entry includes the subentry “boat of.”
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 30073-30263 confidence: low

“Seker-Boat”

The index lists “Seker-Boat” among entries for Seker.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 30266-30448 confidence: low

“Sektet Boat” and “Semket Boat.”

The index records the Sektet Boat and Semket Boat as named boat entries.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS AND OSIRIS 193 / SERAPIS / SERAPIS 197 / SERAP1S; lines 11445-11489 confidence: medium

The statue is described as having been put into a ship and arriving safely at Alexandria after a voyage of only three days.

The passage describes a statue brought safely by ship to Alexandria, where it becomes the focus of divine identification and worship.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II KHNEMU-RA 51 / KHNEMU-HAPI 53 / FORMS OF KHNEMU 55 / ANQET 57; lines 3256-3356 confidence: medium

One picture shows Anqet seated in a shrine with an offering table; the shrine is in a boat with a goddess aegis at each end, probably Isis, and the boat floats on a stream with a small arm.

A picture places Anqet's shrine and offering table in a boat floating on a stream, with goddess aegides at each end.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II MENTHU-RA 27 / FORMS OF MUT / O AAA-A X O / TEMPLE OF MUX 31; lines 1941-2060 confidence: medium

A temple building overlooked a semi-circular lake where sacred boat processions took place; statues of Mut in the form of Sekhet, made of black basalt, stood at intervals inside and outside the temple enclosure wall.

A sacred procession of boats is said to take place on the semi-circular lake at the temple associated with Mut.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NAMES OF OSIRIS / Q III / CHAPTER XI / ISIS AND OSIRIS 187; lines 10903-10985 confidence: medium

At a banquet, Typho offers the chest to whoever fits it; Osiris lies down in it, and the conspirators close it, nail it shut, and pour melted lead over it.

After Osiris is shut in the chest, the conspirators carry it to the river and convey it to the sea through the Tanaitic mouth of the Nile.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II OR ELYSIAN FIELDS / THE MATERIAL HEAVEN 121 / OSIRIS AS WATER-GOD 123 / ISIS AND OSIRIS 125; lines 6557-6640 confidence: medium

Isis takes a papyrus boat, described as made from a plant abhorred by crocodiles, sails about gathering Osiris's fragments, buries each, and builds tombs; a footnote compares Moses in an ark of bulrushes as safe from crocodiles.

Isis travels in a papyrus boat, with the text explaining that papyrus is abhorred by crocodiles and adding a note about Moses in an ark of bulrushes being safe from crocodiles.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II RAM OF MENDES 353 / SEBEK-RA. / THE CROCODILE 355 / CROCODILE AND HYDRUS 357; lines 22299-22384 confidence: high

The crocodile is said to appear in Egyptian mythology as both friend and foe of Osiris; one legend has it carry Osiris's dead body safely to land, while another has Isis make a papyrus ark for Horus to protect him from Sebek.

Isis makes a little ark of papyrus plants for her son Horus specifically to protect him from the attack of the crocodile god Sebek.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SCORPION 377 / GRASSHOPPER, BEETLE 379 / BEETLE 381 / FISHES 383; lines 23494-23512 confidence: high

A fish with a very wide and large mouth is shown on Hatmehit's head and remains unidentified; the Book of the Dead mentions two mythological fish, Abtu and Ant.

Abtu and Ant are two mythological fish who swim one on each side of the bows of the Sun-god's boat and repel hostile beings or things.
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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

Fragment: the speaker has come in the boat of the disk of Ra; when night comes, light drives it away to heal Horus for his mother Isis and every person under the knife.

The opening fragment links the boat of Ra's disk with light dispelling night to heal Horus for Isis.
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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: medium

Cosmological captions include the sky-goddess Nut, Seb and Nut, Shu supporting the boat of the Sun beneath Nut, and Nut giving birth to the Sun.

A caption describes Shu supporting the boat of the Sun beneath Nut.
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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 Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II TSIS 205 / ISIS 207 / ISIS 209 / ISIS 211; lines 12008-12097 confidence: medium

Thoth is described as having magical powers and a word that becomes Maat/Law; he tells Isis that no evil will come upon Horus because his protection comes from the Boat of Ra, and says he has come in the Boat of the Disk for Horus’s healing.

Horus’s protection is said to come from the Boat of Ra, and Thoth says he comes in the Boat of the Disk for Horus’s healing.
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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 6275-6359 confidence: medium

The Unu-Amen narrative begins; Unu-Amen, senior priest of the house of Amen, sets out on a dated journey to bring back wood for the holy Boat of Amen-Ra, called User-hat, which floats on the canal of Amen.

The journey’s stated purpose is to procure wood for the great and holy Boat of Amen-Ra, User-hat, which floats on the canal of Amen.
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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 6445-6536 confidence: medium

The narrator says he has come for wood for the great and holy Boat of Amen-Ra. The local ruler demands a gift or goods for his work, citing his father and grandfather and Pharaoh's earlier ships loaded with Egyptian products.

The holy Boat of Amen-Ra / Amen-userhat is the object for which wood is sought, and the narrator says the figure of Amen has traveled with him and waited in a boat at anchor.
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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 6538-6631 confidence: medium

A letter is sent by ambassador; cedar wood including seven trunks is loaded for Egypt, and Nessubanebtet and Thent-Amen send gold, silver, byssus, papyrus, hides, ropes, lentils, and dried fish.

Cedar trunks are sought, cut, loaded, and sent for the Great and Holy Boat of Amen-Ra.
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The Literature of the Ancient Egyptians CHAPTER XI / FAIRY TALES / CHAPTER XII / EGYPTIAN HYMNS TO THE GODS; lines 7371-7453 confidence: medium

At dawn the deity is born each day and overthrows enemies; Thoth exalts his eyes; gods and Apes rejoice at his setting; the Sektet and Antet Boats transport him over Nu; sailors rejoice as the Seba fiend is overthrown, stabbed, burned by flame, disembodied, and the serpent Nak is carried off or mutilated.

The Sektet and Antet Boats transport the deity over Nu in peace while sailors rejoice.
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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 Sun-god travels through underworld regions associated with Thebes, Abydos, Herakleopolis, Memphis, Sais, the Delta, and Heliopolis; as far as Memphis he journeys in a boat on the river of the Tuat.

The Sun-god journeys in boats through the Tuat, and pious souls desire to enter the Boat of the Sun for passage from this world to the next.
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The Literature of the Ancient Egyptians CHAPTER XIV / EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE; lines 8293-8378 confidence: medium

At Memphis the Sun-god leaves the river boat and enters a magical boat formed of a serpent's body to pass beneath the mountainous district around Sakkarah, later returning to the river boat near Sais.

During part of the Sun-god's underworld journey he enters a magical boat formed of a serpent's body beneath the mountainous district near Sakkarah.
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The Literature of the Ancient Egyptians EGYPTIAN HYMNS TO THE GODS / HYMNS TO THE SUN-GOD / HYMN TO OSIRIS / HYMN TO SHU; lines 7558-7596 confidence: medium

Shu overthrows Seba fiends daily; the divine boat has wind behind it; Antti Boat occupants rejoice; Shu spears Nekau; Ra sails over the heavens at dawn; Tefnut hurls fire at enemies.

Ra sails over the heavens at dawn daily, and the divine Boat or Antti Boat sails onward in peace with rejoicing mariners.
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The Literature of the Ancient Egyptians EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE / INDEX; lines 9065-9373 confidence: low

Entries include Ferryman, the celestial; Evening Boat; and Henu Boat.

The index lists the celestial ferryman, Evening Boat, and Henu Boat.
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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 deity's boat sails on the fiery Lake Neserser and traverses the upper sky by means of its winds.

The deity's boat sails on a fiery lake and traverses the upper sky.
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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: medium

“He who is there” is said to be like a loving god, punish wickedness, stand in the Boat of the Sun, bestow temple offerings, become a man of understanding, and pray to Ra.

The one who is “there” is said to stand in the Boat of the Sun and pray to Ra.
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The Literature of the Ancient Egyptians LEGENDS OF THE GODS / THE DESTRUCTION OF MANKIND / THE LEGEND OF RA AND ISIS / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK; lines 2839-2920 confidence: medium

Ra sets out with Ashtoreth, sees enemies lying fettered on the ground, and tells the gods to sail because their enemies have been overthrown.

Ra and the gods travel in the Boat of Ra, which enemies in crocodile and hippopotamus forms try to swallow.
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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 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 Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 10852-10943 confidence: medium

At New Year, the temple service of Bel-Merodach was opened by “a hymn in honour of his ark.”

The New Year service in Bel-Merodach's temple opens with a hymn in honor of his ark.
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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 11589-11664 confidence: medium

The passage describes multiple Babylonian Deluge versions, early seals showing Xisuthros and his ship, and a chronological division before and after the Flood.

Xisuthros is associated with a ship on early seals, and Ea reveals the means of escaping the coming Flood.
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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: high

The ship is built by Ea's advice; provisions and seed of life are stored with animals and craftsmen's sons; Buzur-Sadi-rabi takes the helm and the ark door is closed as the storm begins.

A vessel is built, stocked with seed of life and living beings, closed before a seven-day storm, and survives when humans and their works are swept away.
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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 11748-11833 confidence: high

The passage introduces the Deluge/Gilgames-Hêraklês comparison, states that the Babylonian and Hebrew flood stories are closely connected and that the Babylonian is older, and contrasts Xisuthros’ three birds with the Biblical two and the Babylonian ship with the Old Testament ark.

The passage compares Babylonian and Biblical flood narratives through a vessel, birds sent out, rainfall, and subsiding waters.
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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 11748-11833 confidence: medium

The passage introduces the Deluge/Gilgames-Hêraklês comparison, states that the Babylonian and Hebrew flood stories are closely connected and that the Babylonian is older, and contrasts Xisuthros’ three birds with the Biblical two and the Babylonian ship with the Old Testament ark.

The passage mentions Xisuthros in the Babylonian flood context and Deukalion saving himself and his family in a ship; it also contrasts a Babylonian ship with an Old Testament ark.
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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 11928-12008 confidence: medium

The passage links northern or eastern mountains with the Deluge ark on Nizir, divine birth and court in the mountain of the world in Arallu, a royal ascent speech, and several temple names using mountain imagery.

The passage refers to the Deluge story in which the ark rests on the summit of the mountain of Nizir.
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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 12180-12269 confidence: high

The passage says Babylonian temples paralleled Jerusalem: the Hebrew ark corresponded to a Babylonian ship containing a deity's image, richly ornamented and named, used on festival rivers, later reduced to a shoulder-borne ark, palanquin, shrine, throne, or platform.

The passage describes a ship containing a divine image, ferried on a sacred river, later reduced for shoulder-carrying and developed into an ark, palanquin, shrine, throne, or platform for processions.
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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 9669-9741 confidence: medium

Assur is not confined to human image; he is present where his symbol is present. The symbol is a standard showing an archer rising from a winged sun, carried with Assyrian armies and compared to the Israelite ark as a symbol of divine presence.

Assur is present where his standard is present, and the standard is carried with the armies; the passage itself compares this function to the Israelite ark as a symbol of divine presence.
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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 14495-14610 confidence: medium

The festival of Shesh-Hor appears with the determinative of a sacred bark on the Palermo Stela and First Dynasty ivory tablets; the Mat or Madit bark of the sun-god is identified with the bark of Shesh-Hor.

The passage describes sacred barks and barks in which the sun-god voyages by day or night, with identifications to Shesh-Hor traditions.
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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

Bau’s sacred bark, with whom Istar is identified, was called “the ship of the holy cow”; at Dendera, Isis in her bark as Sirius goddess becomes Hathor as a cow.

The passage names Bau/Istar’s sacred bark as the ship of the holy cow and describes Isis in her bark as the goddess of Sirius becoming Hathor in cow form.
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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 16033-16148 confidence: medium

The note discusses ditanu/elim as gazelle, ram, or antelope; lists Ea, Aṡari, and El-lil as associated divine names; and says Ea’s ship or ark was the ship of the antelope of the deep.

Ea’s ship or ark is called the ship of the antelope of the deep.
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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

Flood-related headings include ark, Ararat, the Babylonian story of the deluge, deluge in Genesis, and Deukalion.

The index includes entries for the Babylonian deluge story, deluge in Genesis, ark, Ararat, and Deukalion.
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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 4102-4185 confidence: medium

Osiris leaves to subdue the world by peaceful arts while Isis governs; Set and seventy-two conspirators trap him in a chest and throw it into the Nile.

Set and seventy-two conspirators imprison Osiris in a chest and throw it into the Nile.
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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 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.”

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 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 5259-5329 confidence: medium

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.

The sun-god travels in a bark through the underworld; followers seek to accompany him and some come to dwell in 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 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 5879-5966 confidence: medium

Ra-Harmakhis is in Nubia with soldiers; enemies conspire against him; Ra goes in his bark to Edfu, where Hor-Beḥudet enters the bark, reports the conspiracy, and is commanded to smite the enemy.

Ra-Harmakhis and accompanying gods travel in a bark on the Nile or canal, while Hor-Beḥudet protects the voyage and defeats enemies associated with the water.
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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 6390-6470 confidence: high

Babylonian temples contained symbolic “seas” across which divine images were carried in ships at festivals; the Persian Gulf/deep is described as cradle, mother of all things, origin of gods, and home of Ea.

The passage describes Babylonian divine images carried in ships across temple “seas” and Egyptian gods with sacred ships floating on artificial lakes.
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islamic

The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1192-1244 confidence: medium

A Mohammedan tradition is cited in which the ancestor of the former tribe of Jorham was one of eighty persons saved in Noah's ark; the tribe was contemporary with Ad and perished.

A tradition cited in the passage links Jorham's ancestor to the eighty persons saved in Noah's ark.
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1192-1244 confidence: medium

Some say an ancestor of former Jorham was one of eighty persons saved in Noah's ark according to a Mohammedan tradition; Jorham was contemporary with Ad and perished.

A tradition says an ancestor of Jorham was one of eighty persons saved in Noah's ark.
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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 10394-10454 confidence: high

The prophet says the sign of Talut's kingdom will be the ark coming with tranquility from God and relics of the families of Moses and Aaron, brought by angels.

The ark's arrival is explicitly named as the sign of Talut's kingdom and contains divine tranquility and ancestral relics.
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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 10394-10454 confidence: high

The prophet announces that the ark will come as the sign of the kingdom, containing tranquility from the Lord and relics of Moses' and Aaron's families, brought by angels.

The ark's arrival is explicitly named as the sign of the king's kingdom and is brought by angels with divine tranquility and ancestral relics.
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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 16058-16128 confidence: high

"we delivered him and those who were with him in the ark ... we drowned those who charged our signs with falsehood"

Noah and those with him are delivered in the ark, while those who reject the signs are drowned.
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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 16058-16128 confidence: high

A note says Noah was a preacher of righteousness and reports an eastern Christian tradition that he struck a wooden instrument daily to call workers and warn his people of the impending Deluge if they did not repent.

The passage says Noah and those with him are delivered in the ark, while those who denied the signs are drowned; the note also frames the Deluge as an impending danger.
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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 16130-16184 confidence: medium

A note says believers entered a vessel with a male figure and reports traditions that eight, six, ten, twelve, seventy-eight, or eighty persons were saved in the ark.

The passage note speaks of believers entering a vessel and traditions about the number saved in the ark.
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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 16130-16184 confidence: medium

Translator note: believers entered a vessel with the unnamed figure; a tradition says eight were saved in the ark, while other reports give varying numbers.

The note says believers entered a vessel with the unnamed figure and reports traditions on how many were saved in the ark.
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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 19469-19571 confidence: high

It is revealed to Noah that no further people will believe except those already believing; he is told not to grieve, to make an ark according to revealed form and dimensions, and that the unjust are doomed to be drowned.

Noah is commanded to make an ark in God’s presence according to revealed form and dimensions, and he builds it while mocked.
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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 19469-19571 confidence: high

It is revealed to Noah that no more of his people will believe; he is commanded to make an ark according to revealed form and dimensions, and the unjust are doomed to be drowned.

Noah is commanded to make an ark according to revealed form and dimensions, and he builds it while his people deride him.
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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 19573-19653 confidence: high

The sentence is executed; the oven pours forth water; Noah is commanded to carry animal pairs, his family except one already condemned, and believers into the ark; few believe with him.

The passage presents divine execution of a destructive flood, an ark carrying Noah, believers, family members, and animal pairs, and drowning for the son who remains outside.
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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 19573-19653 confidence: medium

The sentence is executed; the oven pours forth water; Noah is commanded to carry animal pairs, his family except one already condemned, and believers into the ark; few believe with him.

Noah is instructed to carry pairs of every animal species into the ark; notes discuss whether this means one or two pairs.
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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 19573-19653 confidence: high

“the oven poured forth water” and God tells Noah to carry into the ark animal pairs, family except one under sentence, and believers; few believed with him.

The ark receives animal pairs, family members, and believers; it moves through the waves under Noah's invocation of God's name.
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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 19655-19741 confidence: high

“O earth, swallow up thy waters, and thou, O heaven, withhold thy rain”; the water abates, the decree is fulfilled, and the ark rests on Mount al-Judi; the ungodly people are dismissed.

The ark rests on Mount al-Judi and Noah is told to come down from it with peace and blessings.
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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 19655-19741 confidence: high

The earth is told to swallow its waters and heaven to withhold rain; the water abates, the decree is fulfilled, the ark rests on Al Judi, and the ungodly people are dismissed.

The passage describes the waters abating after divine command and the ark resting on Al Judi.
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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 19655-19741 confidence: high

Noah is told to come down from the ark with peace and blessings on him and part of those with him; another part will enjoy worldly provision and later receive grievous punishment.

Noah is commanded to come down from the ark with peace and blessings upon him and part of those with him.
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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 19655-19741 confidence: medium

Sale's note locates Al Judi among mountains dividing Armenia from Mesopotamia and Assyria, connects Thamanin with the number eighty saved in the ark, and mentions a temple reportedly built with remains of the vessel.

Sale's note links Al Judi/Gordyan mountains with traditions of the ark's resting place and reports relics or materials from the ark treated as amuletic or healing objects.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24397-24462 confidence: high

God recalls revealing to Moses' mother to put him into the ark and cast him into the river; the river would throw him on shore, an enemy would take and raise him, and God bestowed love on him so he might be bred up under God's eye.

The passage says Moses' mother was told to put him into an ark, cast him into the river, and that the river would bring him to shore where he would be taken up.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24397-24462 confidence: high

God recalls revealing to Moses' mother to put him in an ark and cast him into the river; the river brings him to shore, an enemy takes and raises him, and God bestows love so he is brought up under God's eye.

The infant Moses is placed in an ark and cast into the river by divine instruction, is brought to shore, receives divine love, and is returned to his mother through his sister's intervention.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24464-24562 confidence: high

Commentary: Moses' mother makes a papyrus ark, places the child inside, commits it to the river; it reaches Pharaoh's garden and fishpond, and Pharaoh orders the child brought up.

The commentary describes the infant Moses placed in a papyrus ark and carried by river to Pharaoh, who adopts or raises him.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24464-24562 confidence: high

Moses' mother makes a pitched papyrus ark, places the child in it, sends it on the river, and it reaches Pharaoh's garden fishpond; Pharaoh and Asia are present, and Pharaoh orders the child brought up.

The child Moses is placed in a papyrus ark on the river, carried to Pharaoh's fishpond, found by Pharaoh, and ordered to be brought up.
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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 22514-22592 confidence: medium

"O posterity of those whom we carried in the ark with Noah"; Noah is called a grateful servant.

The passage addresses the posterity of those carried in the ark with Noah.
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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 22514-22592 confidence: high

"O posterity of those whom we carried in the ark with Noah: verily he was a grateful servant."

The passage invokes the posterity of those whom God carried in the ark with Noah.
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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 24046-24144 confidence: low

The prophets are linked to the posterity of Adam, those carried in the ark with Noah, and the posterity of Abraham and Israel; when the signs of the Merciful are read, they fall down worshipping and weep.

The chosen prophets are linked to those whom God carried in the ark with Noah.
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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 24046-24144 confidence: high

The passage says these are prophets from the posterity of Adam, those carried in the ark with Noah, and the posterity of Abraham and Israel; when the signs of the Merciful are read, they fall down, worship, and weep.

The prophets are linked with those whom God carried in the ark with Noah.
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The Koran (Al-Qur'an) CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28042-28140 confidence: high

Pharaoh lifts himself up in Egypt, divides his subjects, weakens one party, slays their male children, preserves females alive, and is called an oppressor.

A male child endangered by Pharaoh's killing policy is placed by his mother in an ark and cast into the river, then taken up by Pharaoh's family.
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The Koran (Al-Qur'an) CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28042-28140 confidence: high

God directs Moses' mother to suckle him, cast him into the river if she fears for him, not fear or grieve, and promises to restore him to her and appoint him as one of the apostles.

Moses' mother is instructed to cast him into the river if afraid, places him in an ark, and the family of Pharaoh takes him up.
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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 28542-28629 confidence: high

Noah is sent to his people and remains one thousand years minus fifty; the deluge takes away the unjust, while Noah and those in the ark are delivered, and the ark is made a sign.

Noah and those in the ark are delivered, while the deluge takes away unjust people; the ark becomes a sign.
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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 28542-28629 confidence: medium

Noah is sent to his people, remains one thousand years save fifty, the deluge takes the unjust people away, and Noah and those in the ark are delivered; the ark is made a sign to all creatures.

The Noah section recounts a deluge taking away unjust people while Noah and those in the ark are delivered, and the ark becomes a sign.
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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 27321-27391 confidence: high

Noah asks God to judge and deliver him and the true believers; “we delivered him, and those who were with him, in the ark filled with men and animals; and afterwards we drowned the rest.”

Noah and those with him are delivered in an ark filled with men and animals.
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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 27321-27391 confidence: high

God delivers Noah and those with him in an ark filled with men and animals, then drowns the rest; this is called a sign.

Noah and those with him are delivered in an ark filled with men and animals.
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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 31215-31300 confidence: medium

Jonas flees into a loaded ship; those aboard cast lots and he is condemned; a fish swallows him, and the passage says he would have remained in the belly until the day of resurrection if he had not praised God.

Jonas flees into a loaded ship, lots are cast, he is condemned, and a fish swallows him.
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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 19146-19242 confidence: high

Noah's people accuse him of imposture; God delivers Noah and those with him in the ark, makes them survive the flood, and drowns those who charge God's signs with falsehood.

Noah and those with him are delivered in the ark and survive the flood while rejecters are drowned.
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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 19146-19242 confidence: high

Noah tells his people he trusts in God, warns of God's signs, invites them to assemble their false gods against him, and asks no reward from them.

Noah is rejected, then delivered with companions in the ark; they survive the flood while those who deny the signs are drowned.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LIV. / ENTITLED, THE MOON; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34760-34864 confidence: high

The gates of heaven are opened with pouring water, the earth breaks forth into springs, and the waters of heaven and earth meet according to an established decree.

Water descends from heaven and bursts from the earth, while Noah is borne on a vessel of planks and nails that is left as a sign.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LIV. / ENTITLED, THE MOON; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34760-34864 confidence: high

The people of Noah accuse their prophet/servant of imposture, call him a madman, reject him with reproach, and Noah asks his LORD to avenge him because he is overpowered.

Noah appeals for aid, waters descend from heaven and burst from earth, and he is carried on a vessel of planks and nails left as a sign.
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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: high

"When the water of the deluge arose, we carried you in the ark which swam thereon"

Risen deluge water and carrying in an ark are explicitly stated, with the event made a memorial.
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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: high

When the water of the deluge rose, the speaker says the addressed people were carried in an ark that swam on it, so the event would be a memorial.

The deluge rises and the addressed people are carried in an ark that swims on the water, with the event made a memorial.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXI. / ENTITLED, NOAH; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36977-37065 confidence: uncertain

Noah asks forgiveness for himself, his parents, everyone who enters his house as a true believer, and true believers of both sexes, and asks destruction for unjust doers.

Noah prays for those who enter his house as true believers; a note says commentators are uncertain whether the house means a dwelling, temple, or ark.
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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 25890-26000 confidence: high

Noah is commanded to make the ark; when the oven pours forth water, he must take one pair of every animal species and his family except those sentenced to destruction; the unjust will be drowned.

Noah is ordered to build an ark, take animal pairs and family members into it, and the unjust are drowned when water pours forth.
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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 25890-26000 confidence: high

God orders Noah to make the ark; when the oven boils and pours water, he is to carry one pair of every animal species and his family except those under destruction, while the unjust are to be drowned.

God reveals to Noah how to make the ark and commands him to carry animal pairs and permitted family members aboard.
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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 30824-30891 confidence: low

A sign is that people carry their offspring in a ship filled with merchandise and have other riding-conveniences; God may drown them with none to help, unless mercy delivers them for a season.

The passage names a ship carrying offspring and describes possible drowning or deliverance by mercy; the note says some suppose Noah's ark is intended.
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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 30824-30891 confidence: medium

People carry offspring in a ship filled with merchandise and ride on other conveniences; God may drown them, and they are delivered only through mercy for a season.

The passage describes people and offspring carried in a ship, possible drowning, and deliverance only through mercy; a translator note says some take the ship as Noah's ark.
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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: medium

"Arafat, Mount"; "Ark of Israel taken by the Amalekites"; "Arrows for divination forbidden".

The Ark of Israel is listed as taken by the Amalekites.
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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: low

"Ark of Israel taken by the Amalekites"; "Arrows for divination forbidden"

The Ark of Israel is said to be taken by the Amalekites.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39927-39986 confidence: high

Al Judi is the mountain where Noah's ark rested.

Al Judi is identified as the mountain where Noah's ark rested.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39927-39986 confidence: high

Al Judi is identified as the mountain on which Noah's ark rested.

Al Judi is the mountain where Noah's ark rested.
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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: medium

The index says Moses' and Aaron's relics are in the ark and that Moses' law is now corrupted.

Moses' and Aaron's relics are said to be in the ark.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12642-12768 confidence: high

Noah is told by revelation that no more will believe except current believers; he is commanded to build the Ark under divine oversight and not plead for those to be drowned.

Noah is commanded to build the Ark under divine oversight and to carry believers, family members, and pairs of every kind into it.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12642-12768 confidence: high

The passage returns to an accusation that the Koran is devised, then states that Noah is told no more of his people will believe and is commanded to build the Ark under divine oversight; evildoers are to be drowned.

Noah is commanded to build the Ark; evildoers are to be drowned; pairs, family, and believers are carried into the vessel; the Ark moves amid great waves.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12770-12897 confidence: high

“O Earth! swallow up thy water”; the water abates, the decree is fulfilled, and the Ark rests upon Al-Djoudi.

The water abates and the Ark rests upon Al-Djoudi before Noah is told to disembark with blessings for future peoples.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12770-12897 confidence: high

"O Earth! swallow up thy water"; "cease, O Heaven"; the water abated and the Ark rested upon Al-Djoudi.

The Ark rests after the flood, and Noah and those with him are associated with disembarkation and future peoples.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13030-13160 confidence: medium

A note cites rabbinic sources where Noah teaches severe words, is mocked, and is asked what purpose the ark serves.

A translator note says Noah taught severe words, was scorned, and was asked about the ark.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14942-15074 confidence: high

Noah is sent to his people; after a long tarrying, the flood overtakes them, while Noah and those in the vessel are rescued and made a sign.

Noah's people are overtaken by a flood, while Noah and those in the vessel are rescued and made a sign.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14942-15074 confidence: high

Noah is sent to his people, remains among them for a thousand years less fifty, the flood overtakes wrongdoers, and Noah with those in the vessel is rescued and made a sign to all people.

Noah’s people are overtaken by the flood, while Noah and those in the vessel are rescued and made a sign.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15076-15223 confidence: low

When people embark on shipboard they call on God with sincere worship, but after He brings them safe to land they join partners with Him.

People call on God sincerely while embarked on shipboard, but after safe landing they associate partners with Him.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15892-16024 confidence: high

Noah’s people treat him as a liar; God rescues Noah and those with him in the ark, makes them survive, and drowns those who reject the signs.

Noah and those with him are rescued in the ark and made to survive while rejecters are drowned.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15892-16024 confidence: high

Noah's people treat him as a liar; God rescues Noah and those with him in the ark, makes them survive, and drowns those who denied the signs.

Noah and those with him are rescued in the ark, made to survive, while deniers of signs are drowned.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16684-16805 confidence: high

Noah tells his people to worship God alone and warns of chastisement; they accuse him of error and treat him as a liar; he and those with him are delivered in the ark, while the deniers are drowned.

Noah and those with him are delivered in the ark, while those who deny the signs are drowned.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16684-16805 confidence: medium

Noah’s people treat him as a liar; Noah and those with him are delivered in the ark, and those who charge the signs with falsehood are drowned.

Noah and those with him are delivered in the ark, while those who charged the signs with falsehood are drowned.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19679-19788 confidence: high

The prophet says the sign of Saul’s kingship is the Ark coming to them, containing a pledge of security and relics from the families of Moses and Aaron, borne by angels.

The Ark’s arrival, contents, and angelic bearing are given as the sign of Saul’s kingship.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19679-19788 confidence: high

The prophet says the sign of Saul's kingship is the coming Ark, containing security from the Lord and relics of the families of Moses and Aaron, borne by angels.

The Ark is identified as the sign of Saul's kingship, containing security from God and relics of Moses' and Aaron's families, borne by angels.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20275-20431 confidence: low

The translator notes Aramaic/Rabbinic associations for Shechinah and the Arabic word for ark, then lists relics: shoes and rod of Moses, mitre of Aaron, vase of manna, and fragments of the two tables of the law.

Translator notes mention Shechinah, the Arabic word for ark, and associated relics such as the shoes and rod of Moses, the mitre of Aaron, manna, and fragments of the tables of the law.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25848-25971 confidence: medium

A note compares Sura liv. 15 and says traditions about pitch and wood from the Ark, used for amulets or preserved as fragments, reached Muhammad through Jewish informants; fragments are said to have been moved from mountain al Djoudi to a mosque.

The note reports traditions concerning pitch and wood of the Ark used for amulets, surviving fragments, and transport from a mountain to a mosque.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25848-25971 confidence: medium

Editorial note: Ark pitch or wood was collected or preserved for amulets; fragments were said to exist and to have been carried from Mount al Djoudi to a mosque; the note links these traditions to Jewish informants and earlier sources.

The note reports Ark pitch, wood, and fragments surviving, being used for amulets, and being transported from a mountain to a mosque.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3457-3676 confidence: medium

When the Flood rises high, people are borne in the Ark so the event may be a warning that the retaining ear retains.

The Flood rises high and people are borne in the Ark so that the event may become a warning retained by listeners.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3457-3676 confidence: high

"When the Flood rose high, we bare you in the Ark" so that the event might be a warning retained by the ear.

The passage says that when the Flood rose high, the addressed group was borne in the Ark so that the event would be a warning.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4762-4955 confidence: high

Noah is rejected and asks for succour; heaven sends torrents, earth springs meet them, and Noah is carried on a planked vessel with nails, left as a sign.

Noah is rejected, waters are released from heaven and earth, and he is carried on a vessel made with planks and nails.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4762-4955 confidence: high

Noah is rejected and cries for aid; heaven opens with torrents, earth breaks forth with springs, waters meet by decree, and Noah is borne on a vessel of planks and nails as a sign.

Noah's rejection is followed by heavenly and earthly waters meeting and Noah being carried on a vessel of planks and nails.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5185-5401 confidence: medium

Jonas is an apostle who flees to a laden ship; lots are cast, he is doomed, and the fish swallows him because he is blameworthy.

Jonas flees to a laden ship, and lots are cast before he is swallowed by the fish.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5790-5982 confidence: high

God recalls telling Moses' mother to cast him into an ark and onto the sea or river, which would throw him onto shore; an enemy would take him up; his sister identifies a nurse, and he is returned to his mother.

The infant Moses is placed in an ark, cast onto the sea or river, carried to shore, and later returned to his mother.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5790-5982 confidence: high

The divine speaker recalls instructing Moses' mother to cast him into the ark and onto the sea or river, which would throw him on the shore, where an enemy would take him up; Moses is made an object of love and reared under divine sight.

Moses' mother is instructed to cast him into an ark and then onto the sea or river, which will throw him onto shore where he is taken up.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6440-6654 confidence: high

God saves Noah and those with him "in the fully-laden ark," and afterwards drowns the rest.

Noah and those with him are saved in a fully laden ark, while the rest are drowned.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6440-6654 confidence: high

Noah's people gainsay the apostles; Noah calls himself a faithful apostle, asks obedience without reward, refuses to thrust away believers, and is threatened with stoning.

Noah and those with him are saved in the fully laden ark, and the rest are drowned after Noah's people reject him.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8028-8198 confidence: high

A sign is that human posterity was borne in the full-laden Ark; similar vessels are made for embarkation, and drowning occurs unless God grants mercy for a time.

The passage recalls posterity borne in the full-laden Ark, later vessels, danger of drowning, and rescue only through divine mercy.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8028-8198 confidence: high

God is said to have borne human posterity in the full-laden Ark, made similar vessels, and held power to drown or rescue them by mercy.

The passage mentions human posterity carried in the full-laden Ark, similar vessels for embarkation, and drowning or rescue through mercy.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8862-9028 confidence: high

God reveals to Noah to make the ark under divine eye and teaching when doom comes and the earth's surface boils up.

Noah is commanded to build the ark, carry pairs and family, and the wicked are to be drowned while ark occupants are rescued.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8862-9028 confidence: high

Noah is told to carry into the ark a pair of every kind and his family except one already sentenced, and not to plead for the wicked because they will be drowned.

Noah is instructed to carry into the ark a pair of every kind.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8862-9028 confidence: high

Noah asks his Lord for help against the charge of imposture; revelation tells him to make the ark under divine oversight and teaching.

Noah is instructed to build the ark, carry pairs and family into it, and the wicked are to be drowned when doom comes and the earth’s surface boils up.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8862-9028 confidence: high

When doom comes and the earth’s surface boils up, Noah must carry a pair of every kind and his family into the ark, except one already sentenced; he is not to plead for the wicked, who shall be drowned.

Noah is told to carry into the ark a pair of every kind along with his family except one already sentenced.
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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 4990-5136 confidence: high

“Knowledge is the only ark” by which the soul attains “pure abstraction” and may pass over “the ocean of this restless world” to “the haven of perfect and eternal rest.”

The passage explicitly describes knowledge as the only ark by which the soul crosses the ocean of the restless world to a haven of eternal rest.
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The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA V / PANCIKA IV / PANCIKA V / ADHYAYA II; lines 90453-90559 confidence: medium

“They are ships which carry over to the world of heaven; verily with these (verses) they cross to the world of heaven.”

The commencing verses are explicitly described as ships that carry over to the world of heaven, and by these verses participants cross to that world.
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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 UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215 / HYMN 170.) LHE RIGVEDA. 235; lines 15730-15816 confidence: medium

"Ye made for Tugra’s son amid the water-floods that animated ship with wings to fly withal" and brought him from the mighty surge.

The Asvins save Tugra's son from water-floods, ocean, surge, and darkness by means of an animated winged ship and four ships.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17 / HYUN 30,3 THE RIGVEDA, 345 / APMN 31. THE RIGVEDA. 347; lines 22578-22726 confidence: low

Sacrifice, oblation, Soma, and worship are said to make Indra mighty and to aid his bolt; the singer asks Indra to bear people over trouble as in a ship and describes filling a drinking vessel with Soma.

The singer asks Indra to bear people safely over trouble, comparing the rescue to being in a ship.
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The Hymns of the Rigveda, Complete 2 Volumes CAPER / FAIYHN 91.) THE RIGVEDA. 115 / AYMN 92.) THE RIQGVEDA, 119 / HAIYMN 94.) THE RIGVEDA. 121; lines 8023-8206 confidence: medium

Hymn XCVII repeatedly asks Agni's light to chase sin away; Agni's beams go everywhere, his face looks every way, and he is asked to bear worshippers past foes as in a ship and over the flood.

Agni is asked to carry worshippers past foes as in a ship, over the flood, and through troubles as a boat across a river.
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The Hymns of the Rigveda, Complete 2 Volumes FIYMN 5.3 THE RIGVEDA. 263 / BOOK THE NINTH. / HYMN 29.) .. DHE RIGVEDA. 289. / ESE ERT HT RENE; lines 63163-63319 confidence: medium

Spouting drops sound at the rim, naves speed to sacrifice, a divine Asura forms three lofty heights, and the ships of truth bear the pious man across.

The passage says the ships of truth have borne the pious man across in the context of streams, waves, and movement to sacrifice.
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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: low

“As in a ship through billows, so through regions of air, with blessings, through all toils and troubles / Hath Brihaduktha brought his seed with glory, and placed it here and in the realms beyond us.”

Brihaduktha’s passage through regions and troubles is compared to travel in a ship through billows.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 181) THE RIGVEDA., BRT / HYUN 135.) THE RIGVEDA. 581 / HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605; lines 81704-81908 confidence: medium

Indra is addressed with gifts; the speakers ask to ascend him as a ship for safety, and he is described as pervading the Five Lands and waters with irresistible strength.

Worshippers ask to ascend Indra as a ship for safety, ask Brihaspati to lead safely over troubles, and ask Agni to bear them past foes.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL / TLDS TS / HYMN 5.) , THE RIGVEDA. AT; lines 30381-30579 confidence: medium

Agni/Jatavedas is asked to bear the worshippers over woes and dangers as in a boat across a river and to guard their bodies, as Atri praised him.

Agni/Jatavedas is asked to carry the worshippers over woes and dangers as in a boat across a river.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 41, THE RIQVEDA. 45) / RYMN 90.) THE RIGVEDA. 85 / RENE OCENEET / BOOK THE EIGHTH.; lines 50539-50767 confidence: low

People magnify Indra; he advances them to wealth, sends light to lead them in war, quells foes, and is asked to bear them in a ship safely beyond all enemies, grant booty, and lead them to felicity.

Indra is asked to bear the people in a ship safely beyond all enemies.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 41, THE RIQVEDA. 45) / RYMN 90.) THE RIGVEDA. 85 / RENE OCENEET / BOOK THE EIGHTH.; lines 50769-50963 confidence: medium

The speakers desire the sheltering aid of mountains and water-floods, ask Heaven and Earth to keep iniquity far away, and ask the Vasus to carry them beyond all trouble and distress in their ship.

The Vasus are asked to carry the speakers beyond all trouble and distress while they are borne in the gods' ship.
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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 PANCIKA I / PANCIKA III / ADHYAYA V / PANCIKA IV; lines 87457-87557 confidence: medium

The Brhat and Rathantara Sāmans are called two ships that carry the sacrifice across and by which the performers cross over the year; they are also called two feet and two wings, with the day as the head and prosperity.

The Brhat and Rathantara are called two ships carrying the sacrifice across, and the performers cross over the year by means of them; loss of both is compared to a vessel loose from its fastening.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 91184-91290 confidence: medium

The passage instructs that hymn beginnings should be Tristubh and not inserted; Hotr is lordly power and Hotracansins are the people. Year or twelve-day performers are compared to men setting sail and boarding a well-equipped ship; they mount the Tristubhs, and the metre takes them to heaven.

The year or twelve-day rite is compared to setting sail on an ocean and mounting a well-equipped ship, while the performers mount the Tristubhs and the metre brings them 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 RR ROR / AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195; lines 12402-12598 confidence: low

Agni shines like a bull, casts off infant wrappings, is asked for wealth and a boat-like refuge, and earth, heaven, rivers, and Dawns are asked to yield abundance.

The speakers ask Agni for a boat with moving feet and constant oarage that furthers princes and folk and serves as a certain refuge.
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The Hymns of the Rigveda, Complete 2 Volumes RYMN 40. THE RIGVEDA., 181 / HYHN 45.) THE RIGVEDA. 191 / HY MUN 49.) THE RIGVEDA. ; 201 / OE A IT TC LL; lines 56568-56612 confidence: medium

The speakers choose the protection of the Mighty Gods, name Varuna, Mitra, and Aryaman as allies, and ask the gods to carry them safely over woes as ships cross water-floods.

The gods are asked to transport the worshippers safely over many woes, compared explicitly to crossing water-floods in ships.
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The Hymns of the Rigveda, Complete 2 Volumes RYMN 90.) THE RIGVEDA. 85 / RENE OCENEET / BOOK THE EIGHTH. / RYMN 40. THE RIGVEDA., 181; lines 53474-53693 confidence: medium

“May we ascend the ship that bears us safely, whereby we may pass over all misfortune”; the note says the ship is a metaphorical expression for hymn and sacrifice and cites Rigvedic parallels.

The speaker asks to ascend a ship that bears safely and crosses all misfortune; the note calls the ship a metaphorical expression for hymn and sacrifice.
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The Hymns of the Rigveda, Complete 2 Volumes THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH. / HYMN 14.J THE RIGVEDA, 18 / HYMN 41, THE RIQVEDA. 45); lines 47249-47336 confidence: medium

“When Varuna and I embark together” they urge a boat into the midst of ocean and ride over the ridges of the waters.

The hymn describes Varuna and the speaker embarking together, urging a boat into the ocean, and later Varuna placing Vasishtha in a vessel.
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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 72440-72613 confidence: medium

The speakers invoke saving Earth, Heaven, and Aditi, and say: "The well-oared heavenly Ship that lets no waters in" will be ascended for happiness.

The speakers will ascend a well-oared heavenly ship that lets no waters in and seeks happiness.
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The Laws of Manu (Sacred Books of the East, Vol. 25) X, 128. TIMES OF DISTRESS J SUDRAS. 429 / Chapter XL / XI, 6. PENANCES ; GIFTS AND SACRIFICES. 43 I / XI, 16. PENANCES J GIFTS AND SACRIFICES. 433; lines 28840-28937 confidence: medium

“He who takes property from the wicked and bestows it on the virtuous, transforms himself into a boat, and carries both (over the sea of misfortune).”

The redistributor is explicitly said to transform into a boat and carry both parties over the sea of misfortune.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCCIII / SECTION CCCIV / SECTION CCCV / SECTION CCCVI; lines 56487-56548 confidence: high

After delivery, Pritha consults her nurse, places the infant in a smooth wicker box with sheets, pillow, wax, and cover, carries him to the Aswa, and consigns the basket to the river while weeping.

Pritha places the newborn in a waxed, covered wicker box/basket and consigns him to river waters, where he travels through multiple rivers.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCCIV / SECTION CCCV / SECTION CCCVI / SECTION CCCVII; lines 56551-56604 confidence: medium

Adhiratha and his wife Radha come to the Ganga; Radha, though unable to obtain a son, sees a protective, unguent-decked box drifting in the current.

A decorated box drifts on the Ganga and, when opened, contains the infant Karna.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLVIII / SECTION CCLIX / SECTION CCLX / SECTION CCLXI; lines 52688-52717 confidence: medium

“As persons drowning in the wide ocean safely reach the shore by means of a boat, so have we, by thy aid, O lord Govinda, escaped...”

The Pandavas and Draupadi compare their escape through Govinda’s aid to persons drowning in a wide ocean reaching shore by means of a boat.
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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

“By Japa... and Mantras... and Homa... and the study of the Vedas, the Brahmanas construct a Vedic boat wherewith they save both others and themselves.”

The passage explicitly names a “Vedic boat” made through Japa, Mantras, Homa, and Vedic study, used by Brahmanas to save both themselves and others.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLVI / SECTION CLXLVII / SECTION CLXLVIII / SECTION CLXLIX; lines 47633-47691 confidence: medium

The guest seeking food is identified with Indra; feeding him brings inexhaustible merit. Givers are saved from sins as men cross seas by vessels, and gifts to Brahmanas are said to produce inexhaustible merit.

The passage compares givers saved from sins to men crossing seas by vessels.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXIII / SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI; lines 45753-45832 confidence: high

In the sea, the fish tells Manu that “the dissolution of all this mobile and immobile world is nigh at hand” and that the time for purging the world is ripe.

The passage says a fearful flood and world-dissolution are imminent; Manu is instructed to build an ark, board it with the seven Rishis, preserve seeds, and is towed through the flood waters.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXIII / SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI; lines 45834-45861 confidence: high

The fish drags the boat through the flood for many years, tows it to the highest peak of Himavat, instructs those aboard to tie it there, and the peak is called Naubandhana, the harbour.

The fish drags and tows the boat or vessel through the flood to Himavat, where it is tied to the mountain peak.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CVIII / SECTION CIX / SECTION CX / SECTION CXI; lines 39333-39409 confidence: low

Lomasa says the unnamed woman prepares a floating hermitage by the king's order and her plan; it contains artificial trees with flowers and fruits, shrubs, and creeping plants and looks magical.

A vessel fashioned as a delightful hermitage is deliberately moored near the ascetic's hermitage as part of a plan to approach him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXL / SECTION CXLI / SECTION CXLII / SECTION CXLIII; lines 14641-14713 confidence: medium

Vidura detects the intention by observing countenances, prepares a boat able to withstand wind and wave, and tells Kunti to escape with her children.

Vidura discerns the hidden plan, prepares a strong boat, and Kunti and the Pandavas escape by crossing the Ganges.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLVIII / SECTION CXLIX / SECTION CL / SECTION CLI; lines 15147-15188 confidence: medium

On the sacred banks of the Ganga, the agent shows a boat with engines and flags, made by trusted artificers and able to withstand wind and wave with great speed.

A specially prepared boat is provided to carry the endangered Pandavas and their mother across the Ganga to safety.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXVIII / SECTION LXIX / SECTION LXX / SECTION LXXI; lines 28158-28201 confidence: medium

Karna says Draupadi became the sons of Pandu's salvation and, like a boat, brought them through a boatless ocean of distress to shore.

Draupadi is explicitly likened to a boat that saves the sons of Pandu from a boatless ocean of distress and brings them to shore.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXVI / SECTION XXVII / SECTION XXVIII / SECTION XXIX; lines 8063-8146 confidence: medium

"like a vessel in the sea, she rescued the Pandavas as also herself, from that gathering ocean (of misfortunes)"

Draupadi/Krishna is compared to a vessel in the sea that rescues the Pandavas and herself from an ocean of misfortunes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SANTI PARVA / THE MAHABHARATA / SANTI PARVA / SECTION I; lines 24373-24448 confidence: high

Kunti spoke of Karna as Surya's son; the child was placed in a light basket and committed to the current of Ganga.

Karna is identified as Kunti's secretly born son of Surya and as a child placed in a light basket and committed to the current of Ganga.
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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 72540-72649 confidence: low

Udadhi is glossed as a water-jar; people use such jars as buoys while swimming, and milkmaids are said to cross rapid currents this way while bearing milk pails.

The note describes crossing rapid currents with a water-jar used as a buoy.
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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 CCCXXIV / SECTION CCCXXV / SECTION CCCXXVI / SECTION CCCXXVII; lines 59519-59602 confidence: medium

"The preceptor is the helmsman, and knowledge is the boat" for crossing "the ocean of the world"; after crossing, both may be abandoned.

The preceptor is called the helmsman and knowledge the boat for crossing the ocean of the world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 28568-28651 confidence: medium

Devotees enter Krishna's self after death like mantra-sanctified clarified-butter libations entering blazing fire; Vishnu is called a boat in the ocean of worldly life; the syllables Hari are described as stock for the wilderness of life and medicine for worldly predilections.

Vishnu is explicitly addressed as a boat for those plunged amid eddies of the ocean represented by worldly life.
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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 21262-21345 confidence: high

The figure assumes the form of a mighty Fish, moves through waters covering the Earth at universal dissolution, drags a boat tied to his horns, and leads Manu and others to safety.

The Fish form drags a boat tied to his horns across waters covering the Earth and leads Manu and others to safety.
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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 21599-21682 confidence: high

“large horns ... the piscatory form in which He saved Manu on the occasion of the universal deluge ... Manu's boat tied to His horns”

The passage explicitly alludes to a universal deluge in which Manu's boat is tied to the horns of the deity's fish form and Manu is saved.
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The Ramayan of Valmiki Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha. / Canto CXXIII. The Magic Car.; lines 56396-56450 confidence: medium

Vibhishaṇ says Pushpak, a wondrous chariot made by divine hands and seized by Rávaṇ from the God of Gold, can bear Ráma through the air to Ayodhyá in one day.

Pushpak is a divine chariot that will carry Ráma through the fields of air to Ayodhyá in one day.
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The Ramayan of Valmiki Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 22352-22413 confidence: medium

Guha's people obey; five hundred boats are moored, with some bearing a mystic sign, bells, flags, and sailors for helm and oar.

A large, organized transfer depends on hundreds of boats, barges, and rafts that convey the army and possessions across water.
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The Ramayan of Valmiki Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love.; lines 4081-4216 confidence: low

After morning worship, Viśvámitra and the two princes go to the river shore, board a prepared barge, and cross the river.

A barge is prepared for Viśvámitra and the princes, who cross the river toward the opposite side after leaving the hermitage.
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The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 57936-58038 confidence: high

In the fish avatar Vishnu saves King Satyavrata, the seven Rishis, and their wives in an ark from a deluge that destroys the earth.

Vishnu as fish saves Satyavrata, the seven Rishis, and their wives in an ark during a deluge that destroys the earth.
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The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 57936-58038 confidence: high

In the fish avatar, Vishnu saves pious King Satyavrata, the seven Rishis, and their wives, who have taken refuge in an ark to escape the deluge that destroys the earth.

The fish avatar saves Satyavrata, the seven Rishis, and their wives in an ark from a deluge that destroys the earth.
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The Rámáyan of Válmíki, translated into English verse Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18073-18214 confidence: medium

At Kālindī, the party considers how to cross; the brothers build a raft with logs, bamboos, grass, cane, and boughs, make a seat for Sītā, load their gear, and push off.

Rāma and Lakṣmaṇ construct a raft, place Sītā and their gear on it, and cross the Kālindī.
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The Rámáyan of Válmíki, translated into English verse SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 57934-58036 confidence: high

In the fish avatar, Vishnu saves Satyavrata, the seven Rishis, and their wives in an ark from a deluge destroying the earth.

The fish avatar saves a pious king, seven Rishis, and their wives in an ark during a deluge destroying the earth.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER I / CHAPTER II / CHAPTER III / CHAPTER IV; lines 929-969 confidence: medium

Knowing Truth ends error, and the fair ship of Truth would bear even the worst wrong-doer safe and dry across the sea of transgressions.

The passage says the fair ship of Truth would bear even the worst wrong-doer safe and dry across the sea of transgressions.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER I / CHAPTER II / CHAPTER III / CHAPTER IV; lines 934-974 confidence: medium

"this fair ship of Truth / Should bear thee safe and dry across the sea / Of thy transgressions."

Truth is personified or symbolized as a fair ship carrying even a wrong-doer across the sea of transgressions.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) FIRST ADHYAYA. / I ADHYAYA, 4. 233 / I ADHYAYA, 1 6. 237 / II ADHYAYA, 4. 239; lines 12162-12272 confidence: medium

A wise man holds chest, neck, and head erect, turns senses and mind toward the heart, and crosses fearful torrents in the boat of Brahman.

The wise man is said to cross all fear-causing torrents in the boat of Brahman.
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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: medium

The sacrifices are called frail boats; those who praise this lower ceremonial as the highest good are subject again and again to old age and death.

Sacrifices are explicitly described as frail boats, marking them as inadequate for the eternal goal.
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Thirty Minor Upanishads CHAPTER V / VARAHA-UPANI8HAD 239 / VARAHA-UPANI8HAD 241 / BRAHMANA II; lines 10790-10805 confidence: medium

“It can be known (only) by one who has got into the boat of jnana.” It is also the object of external and internal lakshyas.

The passage says antarlakshya can be known only by one who has got into the boat of jnana.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 166, 12. 239 / NOTES. I, 166, 12. 241 / NOTES. I, 166, 12. 243 / NOTES. I, 166, 12. 245; lines 19411-19581 confidence: low

A cited verse asks worshippers to step for welfare into a divine boat with good oars, faultless and leakless, associated with protecting Earth, peerless Sky, and sheltering, well-guiding Aditi.

One cited verse speaks of stepping for welfare into a divine boat with good oars, faultless and leakless, associated with Earth, Sky, and Aditi as protecting or guiding powers.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASH7AKA II, ADHYAYA 1, VARGA 14-15. / NOTES: / MANDALA I, HYMN I40O. I4I / NOTES.; lines 7122-7296 confidence: medium

A ship with feet in its rudders is interpreted as moving freely and quickly; the ship carrying worshippers across dangers is explained as Agni's protection and help, or sacrifice assisted by him.

The ship is said to carry worshippers across all dangers and is explained as Agni's protection or as sacrifice aided by Agni.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) I22 VEDIC HYMNS, / MANDALA I, HYMN 97. 125 / MANDALA I, HYMN 97. / ASHTAKA I, ADHYAYA 7, VARGA 5.; lines 6264-6307 confidence: medium

Agni is asked to carry the speakers, as with a boat, across hostile powers.

Agni is asked to carry the speakers across hostile powers and evil to welfare as with a boat across a stream.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 128. / ASH7AKA II, ADHYAYA 1, VARGA 14-15. / NOTES: / MANDALA I, HYMN I40O. I4I; lines 7024-7119 confidence: medium

Agni is asked to grant a ship with its own rudders and feet, able to save strong men, liberal lords, and people, and to be a shelter.

Agni is asked to grant a ship with rudders and feet that will save strong men, liberal lords, and people and serve as shelter.
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ethiopian christian

The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) A PLAN / E 2 67 / F 2 83 / PLATE XIII; lines 7177-7306 confidence: high

Solomon is asked why he gave away the Tabernacle of the Law of the Lord, described as delivering Israel from enemies, containing prophecy, housing God’s Holy Spirit, and being Israel’s glory.

The Tabernacle is described as the Law-bearing Covenant object, descended from heaven, containing prophecy and divine indwelling, and placed in God’s house.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) A PLAN / E 2 67 / F 2 83 / PLATE XIII; lines 7416-7544 confidence: high

The elders tell Solomon not to be sorrowful, saying that Zion does not dwell in any place without the Will of God and that nothing happens without the Will of God.

The elders say Zion dwells only by God's Will, recount her capture by the Philistines, and then describe her return to her place.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) AARON / M 2 I79 / N I93 / N 2 195; lines 11610-11742 confidence: high

The passage lists Noah saved in the Ark, Abraham at the wood of Manbar, Isaac saved through the ram in the thicket, Jacob’s rods in running water and staff, Moses’ wooden Tabernacle, and David placing the Tabernacle of the Law in a new tabernacle.

Noah is saved in the Ark, and the Tabernacle is called a place of refuge, ship, haven of salvation, and Tabernacle of the Covenant or Law.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) AND IN MUHAMMADAN LITERATURE / PLATE II / THE GLORY OF KINGS / A 2 1; lines 4040-4150 confidence: medium

Zion, the Tabernacle of the Law, is ordained by God as the habitation of His glory; God commands Moses to make an ark or tabernacle of worm-resistant wood overlaid with gold and to place the Law and Two Tables within it.

Zion is described as heavenly, brought down to earth, made into an ark or tabernacle, and acknowledged as the habitation of God's glory.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1260-1369 confidence: high

Zion is described as originally immaterial in heaven; Moses made a wood-and-gold copy containing the Law tablets, manna, and Aaron’s rod; Solomon placed it in the Temple’s Holy of Holies as a visible emblem and duplicate of heavenly Zion.

The passage describes an immaterial heavenly Zion and a material wood-and-gold duplicate containing the Law tablets, manna, and Aaron’s rod, with divine presence associated with it.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1260-1369 confidence: medium

The introduction says the Kebra Nagast recounts the spiritual and heavenly Zion coming freely from Jerusalem to Ethiopia and presents the Ethiopian king as descended from Solomon and kin to Christ; Ethiopia is described as chosen as Zion’s new home.

The passage says the spiritual and heavenly Zion came of its own free will from Jerusalem to Ethiopia, and that Ethiopia was chosen as its new home.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1850-1961 confidence: medium

The House of the Lord built by Solomon contains the Tabernacle of the Covenant of God, with the two stone Tablets written by the Finger of God, Aaron’s rod, and a pot or chest of manna; the Tabernacle is covered with gold plates and gold-woven draperies.

The Tabernacle of the Covenant contains the Tablets written by the Finger of God, Aaron’s rod, and manna, is adorned with gold, and functions as a powerful sacred object in the House of the Lord.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 2081-2132 confidence: high

The merchants report seeing "a great king and his numerous soldiers" with "the Box of the Covenant of God," travelling like clouds driven by mighty winds; villagers said they covered each day a forty days' journey.

The passage explains why the Tabernacle or Box of the Covenant was transferred to the country of the Negus and remained in Abyssinia.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) D 2 SI / PLITE.X / A PLAN / E 2 67; lines 6436-6542 confidence: high

The Angel of the Lord appears to Azaryas, stands above him "like a pillar of fire," fills the house with light, and commands him to wake his brethren, take wood, and carry the Tabernacle while the Angel guides him.

Zion is repeatedly called the Tabernacle of the Law of God; the Angel commands and guides its removal, and the father later declares that Lady Zion will guide the King of Ethiopia.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) D 2 SI / PLITE.X / A PLAN / E 2 67; lines 6544-6642 confidence: medium

They bade the king farewell and departed; first they set Zion by night on a wagon with worthless stuff, dirty clothes, and stores, then the loaded caravan rose and the horn was blown.

Zion is carried on a wagon and later identified as the Tabernacle of the Law of God that will guide David wherever he is.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) D 2 SI / PLITE.X / A PLAN / E 2 67; lines 6645-6761 confidence: medium

The sons of the warriors of Israel privately ask the king to keep a matter secret and say the sun descended from heaven, was given on Sinai to Israel, became salvation for Adam’s race from Moses to the seed of Jesse, and is now with him by God’s will.

The sons of the warriors of Israel describe the sacred presence as the sun descended from heaven, given on Sinai to Israel, becoming salvation for Adam’s race, and now being with the king by God’s will.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) D 2 SI / PLITE.X / A PLAN / E 2 67; lines 6764-6886 confidence: medium

The speaker says the event has happened by the will of the one who fashioned it; God fulfilled, approved, and justified their intentions, and has chosen the addressee and his city to serve holy and heavenly Zion, the Tabernacle of the Law of God.

The passage says God has chosen the king and his city to serve Zion, and that the Tabernacle will guide the king and his descendants if they keep God’s command.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) D 2 SI / PLITE.X / A PLAN / E 2 67; lines 6764-6886 confidence: high

The Tabernacle will guide the king and his seed if they keep God’s command. It cannot be taken back or seized, goes by its own free will, and is called Lady, Mother, salvation, fortress, refuge, glory, and haven of safety.

The Tabernacle is said to go by its own free will, to remain in its seat unless it desires to move, and to be impossible for the king or his father to take back by force or desire.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) D 2 SI / PLITE.X / A PLAN / E 2 67; lines 6889-6971 confidence: high

David addresses Zion with praise and says, "for thou art the habitation of the God of heaven."

Zion is called the habitation of the God of heaven, is arrayed and placed on a wagon with gifts and purple draperies, and travels with attendants.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) EGYPT / PLATE / K I4S / K 2 147; lines 9769-9837 confidence: medium

Zion is among them, is called the habitation of God's glory, delivers them from evil, blesses lands, cattle, wells, labours, gardens, children, and aged men, guards them, vanquishes enemies, and Ethiopia rejoices.

Zion is called the habitation of God's glory and the Tabernacle of the Law, is present among the people, and is described as blessing, guarding, and helping defeat enemies.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) F 2 83 / PLATE XIII / TO THEM / G 2 99; lines 7627-7747 confidence: high

Solomon speaks of making something in the manner of Lady Zion, laying the Book of the Law inside it, identifies heavenly Jerusalem and the Gate of Heaven, and appeals to God's will, mercy, and covenant with Abraham, Isaac, and Jacob.

Lady Zion is called the Tabernacle of the Law of God and is described as taken away or carried away by Solomon's son, with Solomon saying God gave her to them for worship.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) G 2 99 / PLATE XV / PLATE XVI / H 2 115; lines 8965-8996 confidence: medium

The woman wishes to throw the child she has conceived into the river when he is born and wait for her husband as though she had not gone astray or done wrong.

One woman plans to throw a newborn into the river, while another sends an extraordinary offspring in a wicker-basket to be cast into the river secretly.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) ISRAEL / L 2 163 / AARON / M 2 I79; lines 11192-11311 confidence: high

God limits the time to one hundred and twenty years, announces destruction by the waters of the Flood, spares believers, tells Noah he can be saved from water by wood, and instructs him to build a four-sided three-storey ark. The passage cites Genesis vi, 14 ff.

God tells Noah he can be saved from water by wood and instructs him to build a four-sided, three-storey ark for his household.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) ISRAEL / L 2 163 / AARON / M 2 I79; lines 11314-11438 confidence: high

God could have saved Noah by air or by restraining the Flood from a mountain, but chose salvation through sanctified wood: the ark and the wood of the Cross; Noah is told to make the means of salvation.

Noah is saved by making an ark, and the passage explicitly places this in relation to the Flood waters.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) ISRAEL / L 2 163 / AARON / M 2 I79; lines 11314-11438 confidence: high

God could have saved Noah by air or by restraining the Flood from a mountain, but chose salvation through sanctified wood: the ark and the wood of the Cross; Noah is told to make the means of salvation.

The passage states that God chose salvation through sanctified wood and names both the ark and the wood of the Cross.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) K 2 147 / ISRAEL / L 2 163 / AARON; lines 10818-10933 confidence: high

Davidic words about Zion are cited; the passage applies them to Mary's pure mouth, lips, praise, virginity before and after birth, heavenly life with angels, identity as Aaron's rod, and dwelling in Zion with the manna pot and two tablets.

The Tabernacle, golden pot, manna, two tables, and spiritual Zion are presented as sacred containers or covenant objects and interpreted in relation to Mary, Christ, and the Godhead.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) K I4S / K 2 147 / ISRAEL / L 2 163; lines 10269-10393 confidence: high

David and his soldiers go to war with Makeda and Zion; Levites carry the Tabernacle of the Law, compared with God making Zion come down at Mount Sinai to Moses and Aaron; warriors surround it and sing psalms.

Zion is identified with the Tabernacle of the Law, borne by Levites in the military procession, associated with Sinai, and described as God’s habitation.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) N 2 195 / PLATE / O 2 211 / THEIR PERSONS; lines 12886-13018 confidence: high

The Tabernacle of the Law of God, Holy Zion, remains until the day the Lord dwells on Mount Zion; Zion appears prepared with three seals, connected to testimony by two or three witnesses.

Holy Zion, the Tabernacle of the Law of God, remains until the Lord dwells on Mount Zion and appears prepared with three seals.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE / K I4S / K 2 147 / ISRAEL; lines 9947-10054 confidence: high

Azariah rises, addresses the Queen as Lady, praises her God-given wisdom, compares her with the King, and says the King brought them to the land with Lady Zion, the holy and heavenly Tabernacle of the Law of God.

The King is said to have brought the party to Ethiopia with Lady Zion, identified as the holy and heavenly Tabernacle of the Law of God and linked to the covenant.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE XV / PLATE XVI / H 2 115 / I 2 131; lines 8998-9110 confidence: medium

A child is placed in a box and ordered to be thrown into the sea or river; the merchant's wife and the king's wife give birth the same night, and their handmaidens are sent to cast the children into the river.

Children or offspring are placed in boxes and sent to be cast into the river; the beautiful child survives the intended exposure through an exchange and is brought to the queen.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) QUEEN / QUEEN / QUEEN / HER OWN COUNTRY; lines 5030-5165 confidence: medium

The Queen calls Tamrin, chief of caravan men and merchants, prepares retinue, goods, gifts, comfort, and money, and orders that Bayna-Lehkem be taken to the King and brought back.

The Queen asks that Solomon give the fringes of the covering of the holy heavenly Zion, the Tabernacle of the Law of God, while royal gifts are being prepared for the journey.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) / PREFACE; lines 307-407 confidence: high

Makeda gives herself to Solomon because she believes him divine; Solomon is custodian of the Heavenly Zion, the Tabernacle of the Law, source of renewed divinity, power, and authority.

The Heavenly Zion renews Solomon's divinity and authority, while Babylonian and Egyptian arks house divine figures or emblems and receive royal or priestly ritual attention.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) / PREFACE; lines 307-407 confidence: high

Menyelek covered and stole the Ark of the Law from Jerusalem; it is described as probably a Mosaic copy, a gold-plated wooden box, and the Kebra Nagast describes Moses's ship-belly case for the Two Tables.

Menyelek is described as covering and stealing the Ark of the Law from the Temple of Jerusalem, and Ethiopian tradition places the surviving Tabernacle at Aksum.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) / PREFACE; lines 307-407 confidence: high

"To the Ethiopians this case symbolized the Virgin Mary; the case made by Moses carried the Word in stone, and Mary carried the Word Incarnate."

The Ethiopian interpretation links Moses's case and the Virgin Mary because the case carried the Word in stone and Mary carried the Word Incarnate.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) / PREFACE; lines 307-407 confidence: medium

The Tabernacle of the Law is compared with Babylonian and Egyptian divine tabernacles; Bel's ark contains a figure of the god, and the king ritually visits it.

Babylonian and Egyptian arks are carried by priests in processions, and later Kebra Nagast references to the chariot of the Tabernacle suggest a carriage or sledge for the sacred box.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) WITH THE CHILDREN OF THE NOBLES / D 2 SI / PLITE.X / A PLAN; lines 6241-6314 confidence: medium

The group swears by the Lord God of Israel, heavenly Zion, the Tabernacle of the Law of God, and references to Abraham, Isaac, and Jacob.

'Azaryas proposes taking Lady Zion, identified with heavenly Zion and the Tabernacle of the Law of God, and Zechariah discusses access, keys, and hidden openings in the House of God.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) WITH THE CHILDREN OF THE NOBLES / D 2 SI / PLITE.X / A PLAN; lines 6241-6314 confidence: medium

'Azaryas says, "let us take [with us] our Lady Zion," and says death would not trouble them if they die for her.

The group intends to depart with Zion after she is committed to their care and expects her to arrive with them in Ethiopia.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 2354-2474 confidence: high

Solomon tells Menyelek to take the Ark of Michael, but Menyelek considers the Ark of Mary more important, switches the Ark covers, and takes the Ark of Mary.

Menyelek is told to take one Ark but changes the covers and takes the Ark of Mary, then refuses to return it.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 2354-2474 confidence: high

At Kayeh Kor, a deacon carrying the Ark of Mary dies and is buried there.

The Ark of Mary will not move after the deacon’s burial until the deacon’s finger is placed inside the coffin with the rest of his body.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 2354-2474 confidence: medium

Menyelek reaches Tegray and Aksum, where Satan is building a house to fight against God; on hearing that the Ark of Mary has come, Satan stops building, throws down the work, and leaves.

Satan abandons a building intended to fight God when told the Ark of Mary has arrived; Menyelek reuses the stones for a church holding the Ark.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 2838-2947 confidence: high

The departing Israelites grieve at leaving the Tabernacle of the Law of God; Azaryas proposes taking Zion, swears secrecy, plans a same-sized substitute box, raises money, and hires a carpenter.

Azaryas plans to take Zion from the Holy of Holies and install a same-sized substitute box, and the plan is later carried out.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 2838-2947 confidence: high

Bayna-Lehkem bids Solomon farewell and receives his blessing; Azaryas places the Tabernacle Zion on a wagon under baggage, it leaves Jerusalem amid cries and wails, and Solomon and his people know the glory of Israel has departed.

When the Tabernacle Zion leaves Jerusalem, Solomon and his people perceive that the glory of Israel has departed with it.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 2949-3069 confidence: high

David II's companions reveal that they have carried off the Tabernacle Zion; Azaryas has Zion dressed; David II dances before her like David I; local people celebrate, and idols in forms of men, dogs, and cats fall and break.

Zion is identified with the Ark of the Covenant and the Tabernacle of the Law of God, and the elders state that it can take care of itself and cannot be carried off against God's will.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 3199-3316 confidence: high

Menyelek, his company, and Zion travel from Jerusalem to Wakero in one day; he sends messengers to Makeda and later arrives at Dabra Makeda, where he pitches his tent in the plain at the foot of the mountain and a great feast is made.

Menyelek returns from Jerusalem to Ethiopia with Zion, is received by Makeda, and is later installed as king.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 3199-3316 confidence: high

At Zion’s coming to Ethiopia, the people abandon idols and divinatory or magical practices and adopt the religion of the Hebrews; Menyelek swears obedience to his mother, Azaryas is made high priest, and Almeyas Keeper of Zion, the Ark of the Covenant.

At Zion’s coming, the people adopt the religion of the Hebrews; Makeda prays for wisdom and issues an edict; Azaryas proclaims laws derived mostly from the Pentateuch; the Law and Creed are deposited in the Ark.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 3199-3316 confidence: high

Soon after establishing his kingdom, Menyelek sets out with the Ark of the Covenant and Makeda to wage war, attacks peoples to the west, south, and east, receives tribute and homage from many kings, and the Ark goes at the head of his army.

Menyelek goes to war accompanied by the Ark of the Covenant, which goes at the head of his army.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 3318-3445 confidence: high

God tells Noah to build an Ark; "the wood of that Ark" saves him, "as the wood of the Cross saved mankind" when Christ died on it.

Noah is saved by Ark wood, and this is directly compared with mankind being saved by the Cross; other wooden objects are also presented as saving figures such as Isaac and Jacob.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 3447-3505 confidence: high

The chariot containing Zion, the vehicle for the Tabernacle of the Law, is in Ethiopia; the Cross discovered by Queen Helena is in Rome; the Archbishops ask Gregory how long both will remain there.

The chariot containing Zion and bearing the Tabernacle of the Law is said to remain in Ethiopia, while Ethiopians remain orthodox until the end of the world.
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greek

Hesiod, the Homeric Hymns, and Homerica XXXIII. TO THE DIOSCURI / HOMERS EPIGRAMS2601 / FRAGMENTS OF THE EPIC CYCLE / THE WAR OF THE TITANS; lines 7586-7621 confidence: medium

The author of the War of the Titans is said to be the first to tell that Heracles sailed across the sea in a cauldron.

Heracles is said to sail across the sea in a cauldron.
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Hesiod, the Homeric Hymns, and Homerica XXXIII. TO THE DIOSCURI / HOMERS EPIGRAMS2601 / FRAGMENTS OF THE EPIC CYCLE / THE WAR OF THE TITANS; lines 7586-7621 confidence: medium

Theolytus says Heracles sailed across the sea in a cauldron, and the passage says The War of the Titans first gave this story.

Heracles sails across the sea in a cauldron.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4524-4613 confidence: medium

Hera, informed by Iris after watching for the pair’s departure, orders Iris to summon Thetis, tell Hephaestus to still fire until Argo passes, and tell Aeolus to calm the winds except the west wind toward the Phaeacian isle.

Hera commands Iris to summon Thetis and to have Hephaestus still fire and Aeolus calm winds, except for a favorable west wind, until Argo reaches the Phaeacian isle.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4615-4702 confidence: high

Hera expects Hephaestus to stop kindling flame and Aeolus to check the rushing winds except for the steady west wind until the ship reaches the Phaeacian havens.

Hera arranges aid from Thetis, the Nereids, Hephaestus, and Aeolus so the heroes’ ship may pass through dangerous waters toward home-return.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4704-4784 confidence: medium

The ship approaches Scylla, Charybdis, and the Wandering Rocks, with roaring water, fire, smoke, and warm vapor; the Nereids meet the ship and Thetis takes the rudder-blade to guide it.

Argo is guided by Thetis and handled by the Nereids through ship-destroying rocks, waves, and currents.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4952-5040 confidence: medium

After sailing past several lands and islands, a baleful north wind seizes the heroes and drives them toward the Libyan sea for nine nights and days into Syrtis, described as a gulf from which ships do not return.

A sacred ship is driven into Syrtis, a no-return gulf of shoals, seaweed, foam, sand, and lifeless calm, and is thrust ashore by the tide.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 5042-5129 confidence: high

Peleus interprets the sign: the divine condition has been fulfilled, the mother is the ship that bore them in her womb, and they should lift and carry it through the sandy wastes, following the horse’s hoofprints toward a bay.

Peleus identifies the mother in the oracle as the ship, says it bore them in its womb, and directs the crew to carry it over land.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 5131-5224 confidence: medium

The narrator invokes the Muses/Pierides and says the heroes carried the ship and all its contents over the Libyan desert for twelve days and nights, then set it down at the waters of the Tritonian lake.

The heroes physically carry Argo and its cargo across the Libyan sands for twelve days and nights before reaching water.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 5226-5315 confidence: medium

After boarding, the Argonauts search for a passage from the Tritonian lake but have no plan and are carried aimlessly all day.

Argo is borne aimlessly in the Tritonian lake while the crew searches for a passage out to the sea.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 2012-2098 confidence: medium

The current holds Argo between the clashing rocks; Athena thrusts back one rock and pushes the ship through, the stern-ornament is clipped, Athena goes to Olympus, the rocks are fixed forever by divine destiny, and the heroes think themselves saved from Hades.

Argo is trapped between the clashing rocks until Athena pushes back a rock and pushes the ship through; Tiphys says Athena had breathed divine strength into Argo.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 2450-2542 confidence: medium

Zeus impels the north wind and rain; the storm breaks the ship, the four men clutch a huge beam, and waves and wind carry them to the island before sunrise.

The four men survive the destruction of their ship by clinging to a huge beam that carries them to the island through storm and waves.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 254-367 confidence: medium

Former bards relate that Argus made Argo by Athena’s guidance; the narrator announces the lineage and names of heroes, sea-paths, and deeds, and invokes the Muses.

Argo is repeatedly described as made by Argus under Athena’s guidance and as the most excellent ship tried by oars.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 757-832 confidence: medium

Dawn appears over Pelion; Tiphys wakes the crew; the harbour and Argo cry out urging departure; Argo contains Athena's divine beam from an oak of Dodona.

Argo carries the heroes, contains a divine beam from Dodona fitted by Athena, and herself utters a cry urging departure.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 834-935 confidence: high

Hypsipyle spared her aged father Thoas, king over the people, sent him adrift in a hollow chest, and fishermen brought him to Oenoe; the later name Sicinus is explained through Sicinus, child of Oenoe and Thoas.

Hypsipyle places Thoas in a hollow chest and sends him over the sea, after which fishermen draw him ashore alive.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23698-23815 confidence: medium

The note discusses an annual Egyptian sacred-ship procession, the deity's return from Ethiopia, the sacred ship of Ammon, and an interpretation that Homer alludes to this in Jupiter's visit to the Ethiopians and twelve-day absence.

The passage reports an annual procession of a sacred ship and the deity's return from Ethiopia after absence, connected by interpretation with Jupiter's twelve-day absence.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23698-23815 confidence: medium

The note discusses an annual Egyptian sacred ship procession of Ammon, a deity's return from Ethiopia after absence, a relief at Karnak, and an interpretation that Homer alludes to this when speaking of Jupiter's visit to the Ethiopians and twelve-day absence.

The Egyptian sacred ship procession of Ammon and the deity's return from Ethiopia are linked to Jupiter's visit to the Ethiopians and twelve-day absence.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer J. G, FRAZER. / VOL, I. D / VOL. I, E / VOL. I. G; lines 4368-4507 confidence: medium

The note cites traditions about Pelias and Neleus being suckled by animals, recognition by an ark in Sophocles or a wallet in Menander, and states that the exposed-twin legend resembles Romulus and Remus; it also reports a suggestion of Greek influence on the Roman story.

Frazer’s note reports Aristotle’s statement that in Sophocles’ Tyro the forsaken babes were recognized by means of the ark in which they were found.
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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 / VOL. I, E; lines 3591-3732 confidence: high

Deucalion, advised by Prometheus, constructs a provisioned chest and embarks in it with Pyrrha before the flood.

Deucalion and Pyrrha enter a provisioned chest and survive the flood voyage.
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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 7989-8109 confidence: high

Heracles is heated by the Sun, aims his bow at the god, receives a golden goblet, crosses the ocean, reaches Erythia, and lodges on Mount Abas.

The Sun gives Heracles a golden goblet in which he crosses the ocean, and Heracles later transports the kine in the same goblet and sails to Tartessus.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, E / VOL. I. G / VOL, I. H / VOL. 1. K; lines 6277-6404 confidence: high

Acrisius learns Danae has borne Perseus, places Danae and the child in a chest, casts it into the sea, and the chest reaches Seriphus where Dictys rears the boy.

Danae and infant Perseus are shut in a chest, cast into the sea, washed ashore, and the child survives through fosterage.
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The Odyssey BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2386-2472 confidence: medium

Calypso says she found Ulysses alone on a keel after Jove struck his ship with lightning, sank it in mid-ocean, and drowned the crew; wind and waves drove him to her island.

Calypso directs Ulysses to build a raft for a difficult voyage over the sea after shipwreck.
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The Odyssey BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2474-2559 confidence: medium

At dawn Calypso gives Ulysses an axe and adze, shows him timber trees, brings augers and linen, and Ulysses builds and launches a raft.

Ulysses constructs a raft from island trees with mast, rudder, deck, gunwale, wicker protection, and sails, then launches it into the water.
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The Odyssey BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2474-2559 confidence: low

At dawn Ulysses and Calypso dress; Calypso thinks how to speed him on his way, gives him a bronze axe and adze, and leads him to tall dry alder, poplar, and pine at the end of the island.

Ulysses builds a raft from selected trees and equips it with mast, rudder, deck, protective wicker, and sails for sea travel.
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The Odyssey BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS.; lines 3176-3259 confidence: low

Ulysses describes Ogygia and Calypso, says Jove broke his ship with thunderbolts, his comrades drowned, and he reached Calypso's island by clinging to the keel; Calypso treated him kindly and offered immortality.

Ulysses survives ship destruction by clinging to a keel and later travels on a raft that is provisioned but destroyed by storm.
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The Odyssey BOOK VIII / BOOK IX / BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE.; lines 4399-4490 confidence: medium

Antiphates kills and eats one man; the Laestrygonians attack with rocks, crush ships, spear men, and take them to eat, while the narrator’s own ship escapes after he cuts its cable.

The narrator’s ship alone escapes after its cable is cut, while the other ships are crushed and no others are left.
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celtic

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 STORY-TELLER AT FAULT / THE SEA-MAIDEN / A LEGEND OF KNOCKMANY / FAIR, BROWN, AND TREMBLING; lines 5168-5284 confidence: low

After Trembling returns, her husband informs her father of Fair's act; the father has Fair put out on the sea in a barrel with provisions for seven years.

Fair is put out on the sea in a barrel supplied with provisions for seven years.
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Celtic Fairy Tales XII. KING O'TOOLE AND HIS GOOSE. / XIII. THE WOOING OF OLWEN. / XIV. JACK AND HIS COMRADES. / XV. SHEE AN GANNON AND GRUAGACH GAIRE.; lines 7588-7623 confidence: medium

Nutt is reported as thinking that the original form of the story, containing a mysterious healing vessel, may be the germ from which the Holy Grail legend evolved.

The remarks report that an original form of the story contains a mysterious healing vessel and connect it to discussion of the Holy Grail legend.
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Cuchulain of Muirthemne ADVICE TO A PRINCE / CUCHULAIN'S ADVICE 295 / THE SONS OF DOEL DERMAIT / THE SILVER-WALLED ISLAND 299; lines 12521-12605 confidence: medium

The boat steers itself to the island of Doel Dermait's daughter; Condla lies across the strand, making waves with his breath, then invites Cuchulain to land because prophecy does not say Cuchulain will destroy the island.

The boat goes on to the next island while steering itself.
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Gods and Fighting Men BOOK FIVE: THE FATE OF THE CHILDREN OF LIR / PART TWO: THE FIANNA. / BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN; lines 5668-5773 confidence: medium

The bag was kept in Manannan’s house and contained named treasures, including Manannan’s shirt and knife and Goibniu’s items; it was full at full tide and empty at ebb tide.

The crane-skin bag contains treasures at full tide and is empty at ebb tide.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 10962-11050 confidence: high

Finn is troubled by fourteen of his people being carried away and says they must follow and bring them back; he says the Tuatha de Danaan left a gift whereby those leaving Ireland can find a ship at Beinn Edair.

Finn recalls a Tuatha de Danaan gift of a ship for those leaving Ireland, and Feradach's three blows fill the bay and harbour with ships and fast boats.
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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: medium

Connla says his own people are dearest but sorrow has taken hold of him because of the woman. She invites him into her shining ship to the Plain of Victory and to a country reachable before night, inhabited only by women and girls.

Connla is invited into a shining ship and is seen sailing away in a shining boat across the sea, far off and mist-like.
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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 11310-11406 confidence: high

Elphin fishes a leathern bag from Gwyddno’s salmon weir; an infant is found, named Taliesin, reared by the household, and later brings Elphin good fortune through his first poem.

The passage has Elphin find an infant inside a leathern bag stuck at a salmon weir; the child is named Taliesin and later becomes prime bard.
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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 II. CYMRIC / DODDER, THE RIVER, 175 / EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77; lines 13117-13296 confidence: medium

The Grail legends are indexed; the Grail is identified with the Cup of the Last Supper, preserved in Munsalväsche, a talisman of abundance, and a combination of Celtic poetry, German mysticism, Christian chivalry, and ancient sun-myths.

The Grail is indexed as identical with the Cup of the Last Supper and as a talisman of abundance.
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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 Firbolg name is explained as “Men of the Bags.” A later legend says they were oppressed in Greece, carried earth in leathern bags, turned those bags into boats or coracles, and sailed to Ireland; Nennius instead says Spain, interpreted here as Land of the Dead terminology.

The Firbolgs, oppressed in Greece, make boats or coracles from their leathern bags and sail to Ireland.
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Popular Tales of the West Highlands, Volume 1 AN NIGHINN AGUS AN DUINE MARBH. / AN NIGHINN AGUS AN DUINE MARBH. 223 / AN NIGHINN AGUS AN DUINE MARBH. 225 / THE KING WHO WISHED TO MARRY HIS DAUGHTER. 227; lines 11408-11481 confidence: medium

The title names the tale as concerning a king who wished to marry his daughter. The muime tells the daughter to say she will not marry until a golden shoe, a silver shoe, and then a self-locking chest suitable for sea or land are brought.

The girl enters a special chest, asks her father to put it on the sea, and is carried out of sight before landing elsewhere.
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Popular Tales of the West Highlands, Volume 1 THE KING OF LOCHLIN'S THREE DAUGHTERS. 251 / SGEULACHD AIR NIGHEANAN EIGH LOCHLAINN. / SGEULACHD AIR NIGHEANAN HIGH LOCHLAINN. 255 / THE KING OF LOCHLIN'S THREE DAUGHTERS. 257; lines 12194-12261 confidence: medium

“The Enchanted Ship, which could sail on sea or land, belongs to Norse tales and to Norse mythology.”

The Enchanted Ship is described as able to sail on sea or land and is associated with Norse tales and mythology.
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Popular Tales of the West Highlands, Volume 1 URSGEUL. / URSGEUL. 231 / URSGEUL. 233 / URSGEUL. 235; lines 11657-11764 confidence: medium

A father who has missed his daughter orders the wardrobe removed; it is sold to a Genoese merchant, carried by ship over sea to Britannia, and sold to King Genese.

The daughter is hidden in a wardrobe that is sold, shipped overseas, and placed in the king's chamber before she emerges.
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Popular Tales of the West Highlands, Volume 1 URSGEUL. / URSGEUL. 231 / URSGEUL. 233 / URSGEUL. 235; lines 11657-11764 confidence: medium

The rich brother suspects the thieves and places his mother-in-law in a kist, with bread, cheese, and a hole, to find out what happens; the gillie discovers her and places wet sacks on the kist, with water streaming onto her so she hears nothing.

The rich brother places his mother-in-law in a kist with food and a hole so that she can discover what happens in the poor brother's house.
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Popular Tales of the West Highlands, Volume 2 MAC IAIN DIREACH, 349 / MAC IAIN DIREACH. 351 / MAC IAIN DIREACH. 353 / HIAC IAIN DIREACII. 355; lines 10702-10778 confidence: medium

The Gille Mairtean says he will put himself in the form of a boat, does so, carries Maclain Direach, the King of France's daughter, the Yellow Bay Filly, and the White Glave of Light to the mainland, then resumes his own shape.

The Gille Mairtean's boat form conveys Maclain Direach, the King of France's daughter, the Yellow Bay Filly, and the White Glave of Light to the mainland.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8611-8700 confidence: medium

Caridwen bears him for nine months, spares him because of beauty, wraps him in a leather bag, and casts him into the sea on April 29.

Caridwen wraps the child in a leather bag, casts him into the sea, and Elphin later finds the bag at the weir.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8702-8809 confidence: medium

Taliesin says he fled as a white grain of wheat on a hempen sheet, was thrown into a dark leather bag, sent adrift on a boundless sea, tenderly nursed, and set at liberty by the Lord God.

Taliesin says he was thrown into a dark leather bag, sent adrift on a boundless sea, tenderly nursed, and set at liberty by God.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8904-9025 confidence: medium

Taliesin’s verse claims presence with his Lord in the highest sphere, at Lucifer’s fall, with Alexander, among the stars and galaxy, in Canaan and Hebron, in Don’s court before Gwydion, with Eli and Enoc, at the crucifixion, in Arianrod’s prison, at Nimrod’s tower, in Noah’s ark, at Sodom and Gomorrah, in India when Roma was built, and at the remnant of Troia.

Taliesin includes the claim that he has been in Asia with Noah in the ark among his identity statements.
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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

At the Grail’s appearance, borne by a maiden or angel, the hall is filled with good odours and each knight finds the kinds of meat and drink he most desires.

The Grail fills the hall with fragrance, provides desired food and drink, heals wounds and sickness, and prevents old age and sickness from oppressing those in its presence.
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The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 14264-14367 confidence: low

The index lists Llwyr, son of Llwyrion, and his magic vessel.

The index lists 'the magic vessel' of Llwyr, son of Llwyrion.
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The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 14644-14793 confidence: low

“Prydwen, Arthur’s ship.”

Prydwen is identified as Arthur’s ship.
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The Mythology of the British Islands THE GODS ARRIVE / CHAPTER VII / CHAPTER VIII / THE GAELIC ARGONAUTS; lines 3062-3167 confidence: medium

The sons conclude they need Manannán’s magic horse Splendid Mane and coracle Wave-sweeper; Lugh refuses the horse but lends the boat, and the sons depart by sea with their sister.

The sons require Manannán’s magic coracle Wave-sweeper for their quest and use it to sail to remote destinations and escape with spoil.
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germanic

Beowulf: An Anglo-Saxon Epic Poem GLOSSARY OF PROPER NAMES. / LIST OF WORDS AND PHRASES NOT IN GENERAL USE. / BEOWULF. / THE LIFE AND DEATH OF SCYLD.; lines 954-1068 confidence: high

At the fated hour Scyld dies, departs to the All-Father's keeping, and his comrades carry him to the flood-current as he had commanded after long rule.

Scyld's body is placed in a richly furnished ship, raised under a gold standard, released to the sea-currents, and said to travel to an unknown haven.
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Beowulf: An Anglo-Saxon Epic Poem GLOSSARY OF PROPER NAMES. / LIST OF WORDS AND PHRASES NOT IN GENERAL USE. / BEOWULF. / THE LIFE AND DEATH OF SCYLD.; lines 954-1068 confidence: medium

Scyld Scefing rises from a friendless and wretched state, takes mead-benches from enemies, gains world-honor, and compels overseas neighbors to bow and bring tribute.

The passage recalls that Scyld was sent alone over the sea as the merest infant, while the surrounding account presents him as later becoming a powerful and honored king.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 4521-4624 confidence: high

The bad-hearted King, angered by the prophecy, offers gold to the parents, obtains the child, puts him in a box, and throws the box into deep water to free his daughter from the predicted suitor.

The King places the child in a box and throws it into deep water, but the box floats like a boat to a mill-dam and the living child is rescued.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 6695-6789 confidence: medium

The bride tells her hidden sisters she can save them, places both in the basket, covers them completely with gold, and warns the wizard she will watch him from her little window.

Two sisters are hidden in a basket under gold and transported safely to their parents by the wizard himself.
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Teutonic Mythology, Volume 1 EKDA, NIRDU, GAUE, FIKGUNIA, IILUODAXA. 251 / ERDA, NIRDU, GAUE, FIRGUNIA, ULUODAN.V. 255 / ISIS. 257 / ISIS. 250; lines 12740-12831 confidence: high

A poor rustic from Inda devises the scheme, receives help, builds a ship in the nearby forest, fixes it on wheels, and makes it movable over land.

The central object is a ship made in a forest, set on wheels, drawn over land with ropes, and received in multiple towns.
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Teutonic Mythology, Volume 1 ERDA, NIRDU, GAUE, FIRGUNIA, ULUODAN.V. 255 / ISIS. 257 / ISIS. 250 / ISIS. 20 1; lines 12834-12922 confidence: medium

After ten days of rites, the townspeople discussed what to do with the ship; those of sounder counsel who feared God urged that it be burned or otherwise removed.

The passage repeatedly describes a ship conducted or dragged from one community toward another, with admission depending on local communities and popular pressure to forward it.
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Teutonic Mythology, Volume 1 ERDA, NIRDU, GAUE, FIRGUNIA, ULUODAN.V. 255 / ISIS. 257 / ISIS. 250 / ISIS. 20 1; lines 12834-12922 confidence: medium

The narrative says 'maligni spiritus' were carried in the ship and spread the idea that the place where it remained would be marked by a disgraceful name.

The narrative says malign spirits were carried in the ship, and the commentary reports clerical descriptions of the ship as an image of malign spirits and a devil's mockery.
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Teutonic Mythology, Volume 1 ISIS. 250 / ISIS. 20 1 / ISIS. 2G3 / HOLDA, HOLLE. 265; lines 13024-13110 confidence: medium

The Sueves honor their goddess by carrying her ship; unmarried young women are compelled to join the festival; the author links the divine mother with love, wedlock, and punishment of the backward.

The Suevic goddess is honored by carrying her ship; Greek goddesses are linked with ship dedications and processions; the note also discusses votive ships.
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Teutonic Mythology, Volume 1 LOKI, GEENDEL, SATUKX. - 249 / EKDA, NIRDU, GAUE, FIKGUNIA, IILUODAXA. 251 / ERDA, NIRDU, GAUE, FIRGUNIA, ULUODAN.V. 255 / ISIS. 257; lines 12638-12737 confidence: medium

Tacitus is cited as reporting that part of the Suevi sacrifice to Isis and that the sign itself, shaped like a liburna, shows an advented or foreign-looking religion.

Tacitus's Suebian Isis cult has a ship-shaped sign, the Greco-Roman rite presents a ship to Isis, and the later custom centers on a wheeled ship.
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Teutonic Mythology, Volume 1 LOKI, GEENDEL, SATUKX. - 249 / EKDA, NIRDU, GAUE, FIKGUNIA, IILUODAXA. 251 / ERDA, NIRDU, GAUE, FIRGUNIA, ULUODAN.V. 255 / ISIS. 257; lines 12638-12737 confidence: high

Around 1133, a ship was built near Inda, set on wheels, drawn by yoked men through Aachen, Maestricht, Tongres, Looz, and elsewhere; mast and sail were added at Maestricht.

The medieval custom describes a ship on wheels being drawn through towns and escorted by crowds with songs and dancing.
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Teutonic Mythology, Volume 1 MARSO. SUAPO. 363 / HERCULES. ULYSSES. 365 / GOZ. FROGER. 367 / GEAT. SCILD, BEOWULF. 369; lines 18046-18137 confidence: high

Sceaf is said to take his name from a sheaf of corn because, as a boy, he was conveyed asleep on a sheaf in a boat to the country he was destined to succour.

Sceaf is a boy conveyed asleep on a sheaf in a boat to succour a country, and a similar swan-knight story features a sleeping youth conducted by swan and ship to an afflicted land.
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Teutonic Mythology, Volume 2 CEEATION. 573 / CEEATION. 675 / DELUGE, SINFLUT. 577 / DELUGE. 579; lines 6913-7000 confidence: high

The seven rishis in the ship are described as divine sons of Brahma; Manus is identified as a creator and compared with German Mannus, Borr and his creator sons, Askr and Embla, Deucalion and Pyrrha, and Adam and Eve.

The Indian account includes rishis in a ship; the Lithuanian account uses a nutshell as a vessel on the flood; the Welsh tale has a cradle floating with a child after inundation.
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Teutonic Mythology, Volume 2 CEEATION. 573 / CEEATION. 675 / DELUGE, SINFLUT. 577 / DELUGE. 579; lines 6913-7000 confidence: medium

A Welsh tale says a sinful city once stood where a lake now lies; a king's messenger is refused lodging, stays in a hut with a crying child in a cradle, drops a glove, and later sees the city under water while the cradle floats with child and glove.

The Welsh tale presents a child surviving in a cradle floating amid the waters after the city is submerged.
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Teutonic Mythology, Volume 2 CEEATION. 675 / DELUGE, SINFLUT. 577 / DELUGE. 579 / DELUGE. 681; lines 7003-7049 confidence: high

In the British Triads, the lake of Llion overflows and submerges Britain; all drown except F'wijvan and Dwyvach, who escape in a naked or sailless ship and afterwards repopulate the land.

The Llion lake flood destroys the population except for a surviving pair who escape by ship and afterwards repopulate the land.
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Teutonic Mythology, Volume 2 CEEATION. 675 / DELUGE, SINFLUT. 577 / DELUGE. 579 / DELUGE. 681; lines 7003-7049 confidence: high

The same ship is named as that of Nevydd nav neivion and carries a male and female of every creature; the oxen of Hu Gadarn drag the a vane or beaver ashore from Llion lake, which has not broken out since.

The ship of Nevydd nav neivion is said to carry a male and female of every creature.
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Teutonic Mythology, Volume 2 CREATION. 571 / CEEATION. 573 / CEEATION. 675 / DELUGE, SINFLUT. 577; lines 6810-6910 confidence: high

The Eddic narrative is summarized as a flood swelling from the slain giant's blood; Noah's box is compared to Bergelmi's lur, while mountain landing, dove, sacrifice, and rainbow are said to be absent.

The passage names or describes Noah's box, Bergelmi's lur, Sisuthros's ship, the Apamea ark, Deucalion's ark, and Manus's ship.
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Teutonic Mythology, Volume 2 ENT. GIGANT. RISO. 525 / VOL. II. H / VOL. II. I / CREATION. 559; lines 5919-6032 confidence: high

Odin, Vili, and Ve slay Ymir; his blood drowns all giants except Bergelmir, who escapes with his wife in a luðr, and from them descends the younger race of giants.

Ymir’s blood drowns the giants, except Bergelmir and his wife, who escape in a luðr and found the younger giant race.
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Teutonic Mythology, Volume 3 INDEX. / INDEX. / INDEX. / INDEX.; lines 22818-23025 confidence: high

"ludara, hiSr (ark) 559 n. 580. 983."

The index glosses ludara and hiSr as ark.
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Teutonic Mythology, Volume 3 VOL. III. G / ENCHANTED CASTLE. SUNKEN HOAED. / TRANSLATION. / SUBMEEGED CASTLE.; lines 6742-6785 confidence: high

After water wrecks and swamps the houses in Suggenthal, only the old man, his son, and a small infant remain alive; the infant boy floats through the flood in his cradle with a cat.

The infant floats through the flood in a cradle and is later recovered alive and unhurt.
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Teutonic Mythology, Volume 4 ANGLO-SAXON GENE.VLOGIES. / ANGLO-SAXON GENEALOGIES. 1723 / ANGLO-SAXON GENEALOGIES. 1725 / VOL. IV. 0 O; lines 22241-22290 confidence: medium

The Saxon Chronicle insertion after Bedwig Sceafing includes a statement about Noah, birth in Noah's ark, and a line through biblical patriarchs to Adam and Christ.

The Saxon Chronicle insertion includes a figure described as a son of Noah and as born in Noah's ark.
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Teutonic Mythology, Volume 4 ANGLO-SAXON GENEALOGIES. 1719 / ANGLO-SAXON GENE.VLOGIES. / ANGLO-SAXON GENEALOGIES. 1723 / ANGLO-SAXON GENEALOGIES. 1725; lines 22192-22239 confidence: medium

William of Malmesbury: Sceaf arrived at Scamphta/Scandea in a ship without a rower, a little boy asleep with a bundle or sheaf of grain at his head; he was received as a miracle, nurtured, and later reigned at Slaswich/Haithaby.

William's version and Grimm's summary describe the boy arriving in a ship without a rower or oars, after which he becomes king.
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Teutonic Mythology, Volume 4 GIANTS. 1445 / GIANTS. 1447 / CREATION. 1449 / CREATION.; lines 8627-8724 confidence: high

In an American flood story, people take refuge in a ship and send out animals, including the beaver and the rat.

An American story has people taking refuge in a ship, and Lucian's Deukalion account places wild beasts in an ark.
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Teutonic Mythology, Volume 4 HEROES. / HEROES. 1387 / VOL. IV. I / SCEAF. GIBIKE. VALSING. BILLING. 1391; lines 5696-5787 confidence: medium

The note references accounts of Sceaf, says Beaflor sails alone in a ship with straw under his head, arrives, sails away again, and the ship gets home; Horn also comes in a ship and sends it home with greetings.

Beaflor sails alone, arrives, sails away, and the ship returns; Horn comes in a ship and sends it home; Piast is linked with lordship determined by first arrival in a little boat.
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buddhist

Buddhism in Translations (Harvard Oriental Series, Vol. 3) GENERAL INTRODUCTION. / CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE.; lines 1679-1832 confidence: medium

While lying on the ground, the narrator reflects that he could destroy his corruptions immediately, but instead resolves to achieve omniscience and Buddhahood, convey men and gods across, arrest rebirth's stream, and climb the Doctrine's ship; the gloss also describes carrying multitudes across the ocean of the round of rebirth.

The narrator speaks of crossing the ocean, arresting rebirth's circling stream, climbing the Doctrine's ship, and conveying men and gods across.
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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

While lying in the mire, Sumedha reflects that he could attain Nirvana after destroying passions, but instead chooses to become like Dīpankara, attain supreme knowledge, and carry mankind across the Ocean of Existence in the Ship of Truth.

The passage describes Sumedha’s future work as embarking in the Ship of Truth and carrying beings across the Ocean of Existence while cutting off the stream of transmigration.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK I, 5-15. 3 / BOOK I, 29-40. 7 / BOOK I, 4-5 - 9 / BOOK I, 54-66. II; lines 781-945 confidence: medium

Asita says the prince will deliver the distressed world by the boat of knowledge from the ocean of misery with sickness as foam, old age as waves, and death as dreadful onflow.

Asita says the future teacher will deliver the distressed world by the boat of knowledge from an ocean of misery marked by sickness, old age, and death.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) DIAMOND-CUTTER. / OR DIAMOND-CUTTER. 113 / OR DIAMOND-CUTTER. I15 / OR DIAMOND-CUTTER. 117; lines 15664-15744 confidence: medium

The passage says the Bodhisattvas lack ideas of self, being, living being, person, quality, no-quality, idea, and no-idea; it adds: “By those who know the teaching of the Law, as like unto a raft, all qualities indeed must be abandoned; much more no-qualities.”

The passage explicitly says the teaching of the Law is like a raft and that qualities and no-qualities must be abandoned.
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The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita PREFACE / WM. GEMMELL. / INTRODUCTION / THE DIAMOND SUTRA; lines 1936-2051 confidence: medium

The note quotes praises of the Law as a charm, medicine, lamp, fire, sun, rain, thicket, ship to the opposite shore of the ocean of existence, collyrium, moon, trees bearing immortal fruit, highway, door, treasury, and consoling power.

A note quotes praises of the Law as charm, medicine, lamp, fire, rain, ship to the opposite shore, trees, highway, door, city, treasury, and power.
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The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita PREFACE / WM. GEMMELL. / INTRODUCTION / THE DIAMOND SUTRA; lines 3174-3295 confidence: low

Reasoning without the distinctive qualities of Law and phenomena would be "as futile as an effort to cross a river without a raft" and would end in oblivion.

A Chinese annotation says reasoning without Law and phenomena is as futile as crossing a river without a raft.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17 / J. VI. 18; lines 16942-17064 confidence: medium

Vessantara calls, "Come hither, my beloved son, my perfect state fulfil," and says, "Be thou my ship to ferry me safe o'er existence' sea."

Vessantara calls each child a ship that will ferry him safely over existence's sea beyond the worlds of birth, men, and gods.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI NIMI-JATAKA. / J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA.; lines 5268-5313 confidence: medium

The next day she again refuses; she says the children are the prince's and of human race, yet watery and delicate, requiring a boat filled with water for travel and a lake at the palace.

The Naga woman says the children would die from road travel and instructs that a boat be hollowed out and filled with water for their journey.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XVI / CHAPTER XVII / CHAPTER XIX / THE COMING OF THE BODHI-TREE; lines 10474-10617 confidence: medium

The appointed noble persons raise the tree; the king descends into water up to his neck, sets it on the ship, brings the theri aboard, and tells Maharittha: "Three times have I worshipped the great Bodhi-tree by (bestowing) kingship."

The Bodhi-tree is placed on a ship, crosses the sea amid miraculous signs, and arrives at Jambukola.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXI / THE FIVE KINGS / CHAPTER XXII / THE BIRTH OF PRINCE GAMANI; lines 11383-11532 confidence: medium

"Wroth at this the sea-gods made the sea overflow the land"; the king placed Devi in a golden vessel inscribed as a king's daughter and launched it on the sea.

In response to the overflowing sea, the king places his daughter in a golden vessel marked as a king's daughter and launches it; she lands and becomes queen.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXIX / THE BEGINNING OF THE GREAT THUPA / CHAPTER XXX / THE MAKING OF THE RELIC-CHAMBER; lines 13976-14103 confidence: medium

The king continues the work; ten terraces require ten kotis of bricks; the brotherhood sends Uttara and Sumana to the Northern Kurus for six bright fat-coloured stones, which are arranged as a floor, four sides like a chest, and an invisible lid for the relic chamber.

Six stones are arranged for the relic chamber with four sides 'in the fashion of a chest' and a sixth stone as lid.
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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 8469-8655 confidence: low

Nagasena contrasts a tiny stone sinking without a boat with a hundred cart-loads of stones floating in a boat, concluding: “good deeds are like the boat.”

Nagasena's boat simile presents a boat as the thing that enables a heavy burden of stones to float, and he states that good deeds are like the boat.
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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 11071-11195 confidence: medium

The character resulting from vows is like a boat carrying aspirants to the further shore across the ocean of transmigration, and like a refuge from fear of old age and death.

The character resulting from keeping vows is compared to a boat carrying those desiring purity to the further shore across the mighty ocean of transmigration.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Chapter 1. / YII, 1,1. / VII, 6, 12 / VII, 7, I; lines 12978-13135 confidence: medium

The ship, made by combining different kinds of timber, conveys many people across; likewise the Bhikshu should cross the whole world of existence by combined qualities arising from good conduct, righteousness, virtue, and duty.

The ship carries many people across, and the Bhikshu is instructed to cross the whole world of existence by combined moral qualities.
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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 Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) DVAYATANUPASSANASUTTA. 137 / DVAYATANUPASSANASUTTA. 139 / DVAYATANUPASSANASUTTA. 14I / IV. AJ7HAKAVAGGA.; lines 13793-13869 confidence: medium

The instruction is to be thoughtful, avoid and abandon pleasures, bale out the ship, cross the stream, and go to the other shore.

After abandoning pleasures, the instructed person bales out the ship, crosses the stream, and goes to the other shore.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) INTRODUCTION / V. FAUSBOLL. / COPENHAGEN. / DHANIYASUTTA. 3; lines 7866-7949 confidence: medium

Bhagavat says a well-constructed raft is made, he has passed to Nibbana, reached the further bank, overcome the torrent of passions, and has no further use for a raft.

Bhagavat says a well-constructed raft has been made, he has passed over to Nibbana, reached the further bank, overcome the torrent of passions, and no longer needs the raft.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) MAHAMANGALASUTTA. 43 / DHAMMAKARIYASUTTA. 45 / PRAHMANADIAMMIKASUTTA. 49 / NAVASUTTA. 51; lines 9956-10035 confidence: medium

A knowledgeable, expert, thoughtful person in a strong ship with oars and rudder carries many across; likewise an accomplished, cultivated, learned person makes attentive others understand.

A knowledgeable, expert person in a strong ship with oars and rudder carries many others across; the simile is applied to an accomplished learned person who makes others understand.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THIRST. 81 / THIRST. 83 / THIRST. 85 / THE BHIKSHU. 87; lines 6155-6252 confidence: medium

"O Bhikshu, empty this boat"; cutting off passion and hatred is linked with going to Nirvana.

The Bhikshu is told to empty a boat so it will go quickly, paired with cutting off passion and hatred and going to Nirvana.
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roman

Fasti LIBER I. / LIBER II. / NOTES: / LIBER III.; lines 5432-5509 confidence: medium

"Utque fugam capiant, aries nitidissimus auro / Traditur. Ille vehit per freta longa duos."

A golden ram is given for flight and carries Phrixus and Helle over the long seas.
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Fasti NOTES: / LIBER III. / NOTES: / LIBER IV.; lines 6903-7029 confidence: medium

Pines are cut with many axes, many hands work together, and a painted hollow ship carries the Mother of the gods.

A painted hollow ship carries the Mother of the gods safely over named waters to Italy and then into the Tiber.
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The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 5716-5801 confidence: high

The Mother wards brands from her holy ships; a strange light and voice announce: “Disquiet not yourselves ... to guard ships of mine ... go, goddesses of the sea; the Mother bids it.”

The Mother protects the holy ships from fire, commands them to go free as sea goddesses, and they transform after plunging into the water.
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The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 5716-5801 confidence: medium

The Mother wards brands from her holy ships; a strange light and voice announce: “Disquiet not yourselves ... to guard ships of mine ... go, goddesses of the sea; the Mother bids it.”

The ships are described as holy pines or holy ships, and the Mother prevents Turnus' burning brands from harming them.
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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 2945-2986 confidence: low

Sergestus arrives late in a ship torn from a rock and missing oars; the ship is likened to a half-dead wounded serpent that still coils, hisses, and lifts its head.

Aeneas is glad that Sergestus' ship is saved and the crew brought back after it had been stuck on a rock and lost oars.
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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 3234-3313 confidence: medium

The women waver between longing for the land and the fated realm; the goddess rises on wings and draws a bow beneath the clouds. The women then cry out, take fire from hearths and altars, throw boughs and brands, and the Fire-god rages over the ships.

The Trojan fleet, tied to the group's hopes, is burned by the women; Ascanius says they burn their own hopes, and the fleet is mostly rescued.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 120-221 confidence: low

Juno tells Aeolus that the father of gods and king of men gave him power over the winds and waves, then asks him to rouse the winds against her enemy people sailing the Tyrrhene sea with their conquered Ilian gods, sinking or scattering their ships.

The Trojan ships are threatened by winds, waves, darkness, and apparent imminent death at sea.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 402-491 confidence: low

Aeneas identifies himself, says he sailed from Troy, was driven to Libya by tempest, carries rescued household gods, seeks Italy, claims Jove’s kinship, and has seven ships left from twenty after wave and wind.

Aeneas says he carries rescued household gods in his fleet, which has survived storm and sea with only seven ships remaining.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 402-491 confidence: medium

Aeneas identifies himself as a Trojan carrying rescued household gods, seeking Italy by oracles and his goddess mother's guidance, and reduced from twenty ships to seven after storm and waves drove him to Libya.

Aeneas carries the household gods rescued from the enemy in his fleet while wandering after Troy's fall.
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The Golden Asse THE FORTY-FIFTH CHAPTER / THE FORTY-SIXTH CHAPTER / THE ELEVENTH BOOKE / THE FORTY-SEVENTH CHAPTER; lines 6781-6823 confidence: medium

After images and relics are arranged, the great priest, described according to Egyptian fashion, consecrates a finely made ship with prayers and purifies it with a torch, an egg, and sulphur.

A ship is consecrated and purified, marked with letters for prosperous navigation, filled with gifts and devotions, and launched after offerings are cast into the sea.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 10903-10977 confidence: medium

Æetes seizes Athamas' treasures; the Greeks plan an expedition to recover them and avenge Phryxus. Pelias, fearing an oracle about a one-shoed person, sends Jason into the perilous expedition after Jason loses a shoe at a river. Young nobles choose Jason as leader and embark in the Argo.

Jason and the young nobles embark in the ship Argo, from which the adventurers receive the name Argonauts.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1463-1562 confidence: medium

The commentary compares Parnassus with Ararat, says Noah and his family are represented by Deucalion and Pyrrha, notes virtuous preservation, sacrifices or altar after rescue, a promised final flood, and named ancient writers on universal deluge history.

Deucalion and Pyrrha are carried in a little ship while the sea has covered all other places; the commentary compares this with Noah’s ark.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1463-1562 confidence: medium

The explanation compares Parnassus with Ararat, Deucalion and Pyrrha with Noah and his family, notes virtuous conduct and post-flood sacrifice or altar, and cites Josephus on ancient writers preserving the universal deluge history.

Deucalion and Pyrrha are borne in a little ship over the floodwaters and rest at Parnassus; the explanation also compares the episode with Noah's ark resting at Ararat.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7298-7393 confidence: high

Danaë is confined after Acrisius hears a prophecy about her child; Jupiter is said to seduce her as a shower of gold, while a rationalizing account says Prœtus bribed guards with gold; Danaë bears Perseus, and mother and child are exposed in a boat, reach Seriphus, and are received by Polydectes.

Danaë and Perseus are placed in a boat at the mercy of the waves, cast ashore near Seriphus, and received by Polydectes.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13378-13486 confidence: medium

The deity boards an Ausonian ship; the ship is laden with divinity, the descendants of Aeneas rejoice, a bull is slain, cables are loosened, and the god appears aloft over the waters.

A ship is described as carrying the divinity as freight from the coast to Rome, with repeated focus on the god's position on the stern and mast.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9677-9769 confidence: medium

Virgil is cited for Anius as king of Delos and priest of Apollo; Rhea, daughter of Staphilus, is exposed on the sea in an open boat, reaches Delos, and gives birth to Anius there.

Rhea is put out to sea in an open boat and gives birth to Anius on Delos; Anius later becomes king and priest of Apollo.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9677-9769 confidence: medium

Virgil describes Anius as king of Delos and priest of Apollo; Rhea is exposed at sea in an open boat, reaches Delos, gives birth to Anius, and Anius later has three frugal daughters by Dorippe who amass provisions from offerings.

Rhea is exposed on the sea in an open boat and gives birth at Delos to Anius, later king of the island.
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The Mysteries of Mithra MITHRA1C ART / BIRTH OF ERICHTHONIOS. / MITHRAIC ART 22? / INDEX; lines 8733-8847 confidence: low

“Ark, 138.”

The index lists “Ark” as a topic.
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The Mysteries of Mithra THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES 135 / THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES 137; lines 5536-5608 confidence: high

A universal deluge overwhelms the earth; one man, secretly advised by the gods, builds a boat or ark and saves himself with his cattle.

A universal deluge overwhelms the earth, but one divinely advised man builds an ark and saves himself with cattle.
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mesopotamian

Assyrian and Babylonian Literature: Selected Translations I I / CONTENTS / ILLUSTRATIONS / FACING PAGE; lines 4173-4288 confidence: high

Heading: Legend concerning the birth and boyhood of Sargon I, described as corresponding to the Moses story in the Old Testament; Sargon identifies himself as powerful king and King of Agade.

The future king Sargon is secretly born, placed in a pitch-sealed rush basket-boat, given to the river, and carried safely to Akki.
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Assyrian and Babylonian Literature: Selected Translations TABLET XI / THE GILGAMESH NARRATIVE 351 / THE GILGAMESH NARRATIVE / THE GILGAMESH NARRATIVE 355; lines 22080-22206 confidence: high

The narrator opens the air-hole, light falls on his cheek, he weeps, sees sea in every direction, then land appears and the ship drifts to Mount Nisir, where it sticks fast.

The narrator survives in a ship or boat that drifts to Mount Nisir and remains fixed there after the flood.
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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 22988-23012 confidence: medium

“Why wilt thou make men to die”; “I will reach out my hand to men”; “The deluge of which thou speakest”

The passage mentions a deluge, building, entry into a ship, and Per-napishtim taking an oar.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE / TABLET XI / THE GILGAMESH NARRATIVE 351 / THE GILGAMESH NARRATIVE; lines 21938-22077 confidence: high

The speaker collects necessities, draws the ship design on the fifth day, describes its height, deck, roof, stories, floors, partitions, water fittings, pole, pitch, asphalt, and oil preparations.

The passage describes a large waterproofed ship, loaded with family, animals, living creatures, and other occupants, entered and sealed when destructive rain begins.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 351 / THE GILGAMESH NARRATIVE / THE GILGAMESH NARRATIVE 355 / THE GILGAMESH NARRATIVE 357; lines 22209-22341 confidence: high

Ishtar lifts precious ornaments made by Anu, vows by her necklace not to forget the days, invites the gods to the offering, and excludes Bel because he caused the flood-storm and destruction of her people.

Bel sees the ship after the flood-storm and complains that no man should have survived; Per-napishtim and his wife are led out and blessed.
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Assyrian and Babylonian Literature: Selected Translations THE EAST INDIA HOUSE INSCRIPTION / OF NEBUCHADREZZAR II, KING / EAST INDIA HOUSE INSCRIPTION 135 / EAST INDIA HOUSE INSCRIPTION 137; lines 10396-10480 confidence: high

The speaker beautifies Borsippa, builds Ezida with precious materials, decorates Nabu and Nana shrine elements, restores Borsippa shrines, raises E-ur-VII-an-ki, and decorates the ship or ark of the river Gan-ul used in the Zagmuku procession.

The passage explicitly names a ship or ark of the river Gan-ul, identifies it as a conveyance, and connects it with the Zagmuku procession.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 347 / THE GILGAMESH NARRATIVE / TABLET XI / THE GILGAMESH NARRATIVE 351; lines 21833-21935 confidence: high

Ea addresses the man of Shurippak, son of Ubara-Tutu, telling him to build a house, construct a ship, forsake possessions, save life, and bring living seed of every kind into the ship.

Ea commands construction of a ship with measured dimensions and instructs that living seed of every kind be brought into it.
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Cuneiform Parallels to the Old Testament CHRONOLOGICAL MATERIALS 199 / HISTORICAL TEXTS 241 / B. C.) 327 / LEGAL TEXTS 385; lines 460-554 confidence: high

Plates 9-12 are titled as the Story of the Deluge, with obverse and reverse images.

The passage lists the Story of the Deluge and a figure titled Ut-napishtim in the Ark.
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Cuneiform Parallels to the Old Testament EIGHTH TABLET / NINTH TABLET / TENTH TABLET / ELEVENTH TABLET; lines 6444-6678 confidence: high

Ea says: "O reed hut hearken, O wall attend!" and commands the man of Shurippak: "Pull down thy house, build a ship," abandon property, save life, and bring "living seed of every kind" into the ship.

The addressee is ordered to build a ship with specified dimensions and a roof; later construction details include hull, stories, compartments, plugs, rudder, bitumen, and oil.
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Cuneiform Parallels to the Old Testament EIGHTH TABLET / NINTH TABLET / TENTH TABLET / ELEVENTH TABLET; lines 6680-6921 confidence: high

The speaker fills the ship with possessions, silver, gold, living things, family, household, animals, and craftsmen; Shamash appoints a time and says to enter the ship and close the door when the heavy evening rain comes; the speaker enters, closes the door, and entrusts the ship to Puzur-Amurri.

A ship is filled with living things, household, animals, craftsmen, and goods; the speaker enters and closes the door before the flood, and the ship later rests at Nisir.
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Cuneiform Parallels to the Old Testament EIGHTH TABLET / NINTH TABLET / TENTH TABLET / ELEVENTH TABLET; lines 6923-7164 confidence: high

Ellil draws near, sees the ship, becomes wrathful, is filled with anger against the gods the Igigi, and asks who escaped with life, saying no man must live in the destruction.

Ellil sees the ship after the flood, and Ea enters it to bring out the speaker and his wife.
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Cuneiform Parallels to the Old Testament MM II: / VII. ISHTAR'S DESCENT TO HADES1 / VIII. NERGAL AND ERESHKIGAL1 / IX. THE LEGEND OF SARGON, KING; lines 9185-9304 confidence: high

“My lowly mother conceived me, in secret she brought me forth. / She set me in a basket of rushes, with bitumen she closed my door;”

The infant Sargon is placed in a rush basket sealed with bitumen, cast into the river, not overwhelmed by it, and carried to Akki.
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Cuneiform Parallels to the Old Testament NINTH TABLET / TENTH TABLET / ELEVENTH TABLET / TWELFTH TABLET; lines 7224-7452 confidence: high

The passage says the eleventh-tablet Gilgamesh deluge story was not the only Babylonian form; this recension belonged to Ashurbanipal's library and elaborates Ea's conversation with Ut-napishtim. It also compares pre-canonization variation with Hebrew narratives.

Ea instructs Atra-khasis to enter a ship, close its door, and bring living beings, household, property, and craft workers inside.
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Cuneiform Parallels to the Old Testament NINTH TABLET / TENTH TABLET / ELEVENTH TABLET / TWELFTH TABLET; lines 7224-7452 confidence: high

Atra-khasis speaks to Ea, says he has never built a ship, and asks that a plan be marked on the earth so he can examine it and build the ship.

Atra-khasis asks Ea to mark out the ship's plan on the earth so he can build it.
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Cuneiform Parallels to the Old Testament NINTH TABLET / TENTH TABLET / ELEVENTH TABLET / TWELFTH TABLET; lines 7454-7687 confidence: high

The fragment commands building a great ship, describes its total height, and calls it a ship carrying what has been saved of life.

The Nippur fragment commands building a great ship that carries saved life and animals; Berossos has Xisuthros build a boat, add provisions and animals, and embark family and friends.
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Cuneiform Parallels to the Old Testament NINTH TABLET / TENTH TABLET / ELEVENTH TABLET / TWELFTH TABLET; lines 7689-7799 confidence: high

“the ship had grounded upon a certain mountain”

A ship carries survivors through the flood, grounds on a mountain, and remains in part as a remembered relic.
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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 2916-3119 confidence: high

Ea betrays the divine counsel to a reed-hut and wall, addresses the mortal of Shurippak, and commands him to pull down a dwelling, build a vessel, seek life, save life, load every creature, and launch the vessel on the deep.

Ea discloses the gods' counsel to the mortal and commands him to build a vessel, embark every creature, load living seed, family, animals, and craftsmen, then enter and seal the vessel at the appointed time.
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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 3122-3288 confidence: high

The storm, deluge, and tempest last six days and cease on the seventh; the sea is stilled and humans are described as returned to clay.

The deluge ends after six days, an Ark survives and grounds on a mountain, birds test whether waters have abated, and the survivor performs a post-flood sacrifice.
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native american northwest coast

Chinook Texts Chinook Texts / BOAS J; lines 1566-1649 confidence: medium

The person tells Ca'xaL to arise; Ca'xaL sees a whale, is placed into a hole in it, is warned not to open his eyes, and is carried by paddling helpers including albatross, pelicans, gulls, and snipes.

Ca'xaL is placed into a hole in the middle of a whale and carried across the sea, while helpers paddle.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES / KWKXAOII.A; lines 11274-11370 confidence: medium

At sea, the abalone-covered box shines like the sun in the canoe. The woman tells her son to tie the rope to the stone and box; he throws the box and stone into the water, and they paddle away without looking back.

LEg'ex's son is said to sit inside the abalone-covered carved box, which is tied to a stone and thrown into the sea.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / FAMILY HISTORIES / KWKXAOII.A / F.UULY HISTORIKS; lines 11372-11467 confidence: medium

The man names her Qwexagas, Box-Opening-Woman, and ExtslEmga, Abalone-Woman; says he is the son of LEg'ex and will marry her; then exits the carved box, puts an abalone-covered skin into it, folds it small, and tucks it under his arm.

The carved box can be folded small and made large again; Yamadzalas calls it his privilege and says that all winter dances are in it.
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Haida Texts and Myths: Skidegate Dialect HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER / THE STORY OF HIM WHOSE SISTER BROUGHT HIM FOOD FROM THE LAND OTTERS / HOW SOMETHING PULLED A ROW OF EAGLES INTO THE WATER / THE STORY ABOUT HIM WHO DESTROYED HIS NINE NEPHEWS; lines 12535-12637 confidence: medium

After the nephew sleeps on a bearskin, the uncle and his friends put him into a corded box, take him far out to sea toward the middle of the ocean, and throw him into the water.

The uncle and friends place the nephew in a corded box, throw it into the ocean, and the box later floats ashore where two women rescue him.
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Haida Texts and Myths: Skidegate Dialect HOW SOMETHING PULLED A ROW OF EAGLES INTO THE WATER / THE STORY ABOUT HIM WHO DESTROYED HIS NINE NEPHEWS / THE STORY OF ONE WHO SAW AN EAGLE TOWN / THE ONE THEY ABANDONED BECAUSE HE WAS THE FIRST TO SPEAR SEA LIONS; lines 12762-12859 confidence: medium

The chief says to let him out because he refuses the fins, orders him put into a sea-lion stomach, and tells him to get out after floating against land four times.

The man is enclosed in a sea-lion stomach, ties it from inside, floats to land, exits after four land-strikes, and releases the stomach.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / ABSTRACTS OF MYTHS / MYTHS RECORDED IN ENGLISH AT SITKA; lines 24484-24539 confidence: medium

Raven places a woman under the world for tides, has waters rise to mountain tops, people load canoes, bears approach, dogs protect, and some survivors die or are turned to stone.

People have time to load their canoes during the water rise, and some keep canoes within walled mountain-top areas.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 10329-10431 confidence: medium

The man skins the largest seal without cutting the hide, ties the skin over himself so no water enters, drifts on the ocean, and comes ashore on a beach.

The man encloses himself in an intact seal skin so that water cannot enter and drifts across the ocean to a beach.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 20395-20514 confidence: medium

Things are prepared and dried for the man. The mountain being shows him the canoe, which looks like a grizzly bear, says the canoe's food is inside it, and warns that when hungry it looks back and will eat him if not given food.

The canoe looks like a grizzly bear, becomes hungry, looks back, and will eat the traveler unless fed.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL / FOOTNOTES:; lines 7792-7884 confidence: high

Afterward the husband raised a flood; one man heard of it, made a big canoe, others attached their canoes, and all went up together; he took two animals of each species, a detail called evidently a Christian addition; some say the jealous husband was Loon.

One man hears of the flood, builds a big canoe, others attach their canoes to his, and all go up together.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL / FOOTNOTES:; lines 7792-7884 confidence: high

Afterward the husband raised a flood; one man heard of it, made a big canoe, others attached their canoes, and all went up together; he took two animals of each species, a detail called evidently a Christian addition; some say the jealous husband was Loon.

The man takes two animals of each species into his canoe.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 8842-8939 confidence: high

The princess is pregnant, refuses to name the man, and her father orders woodworkers to make a gum-calked box.

A gum-calked box is made, filled with wealth and the pregnant princess, tied, and thrown into the river; she survives a water journey to a distant shore.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 8842-8939 confidence: high

The box drifts downriver to the sea; the young woman remains alive inside and feels the box moved by waves until it strikes a sandy beach.

The young woman remains alive in the box while it drifts downriver to the sea and lands on a sandy beach near Queen Charlotte Islands.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 9856-9957 confidence: high

Girls find a hollow log above high-water mark; parents choose Princess Daul to care for them; the girls use the log as a house, make a fire, eat there, and receive provisions and costly garments.

The children shelter in a hollow log that becomes a waterborne vessel when the high tide carries it out to sea and later waves ground it near a foreign camp.
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Tsimshian Mythology Tsimshian Mythology; lines 1021-1110 confidence: low

The Fish agree to war, and Devilfish proposes borrowing brother Killer Whale's strong canoe because it can be used in a gale; the Fish consent.

Devilfish proposes borrowing Killer Whale's strong canoe because it can be used in a gale for the planned action against the South Wind.
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Tsimshian Texts Tsimshian Texts; lines 2678-2768 confidence: medium

They moisten the intestines, place Asi-hwi'l inside, tie them, put them into the sea, invoke the west wind, and he arrives at the mainland and comes out on the beach.

Asi-hwi'l is placed inside tied, moistened sealion intestines and drifted to the mainland by the invoked west wind before emerging on the beach.
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Tsimshian Texts Tsimshian Texts; lines 2959-3050 confidence: medium

Children playing in a hollow driftwood log are carried to sea, make their noses bleed, smear the log with blood, glue gulls to it, kill them, and survive on them as the log drifts into a whirlpool.

Children drift to sea in a hollow log, survive by catching gulls, are cared for by a one-legged person, and return home in a self-moving canoe.
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norse

Corpus Poeticum Boreale, Volume 1 BELIEFS AND WORSHIP OF THE OLD NORTHMEN. / OF THE OLD NORTHMEN. 403 / OF THE OLD NORTHMEN. 405 / OF THE OLD NORTHMEN. 407; lines 19805-19900 confidence: high

A Flatey-bok story is described as a remarkable though debased account of a portable ark or shrine drawn around the country amid joy and feastings, and the passage says it corroborates Tacitus' Germania.

The passage describes a portable ark or shrine drawn around the country amid joy and feasting and also describes portable shrines in which divine figures were borne about.
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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 first thing I know of is when this wise giant was laid in the Ark.”

Wafthrudni’s earliest memory is that the wise giant was laid in the Ark before Earth was fashioned.
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Laxdaela Saga THE LAXDALE SAGA / CHAP. I / CHAP. II / CHAP. IV; lines 356-394 confidence: medium

Unn hears that Thorstein and her father are dead, decides she has no prospects there, secretly builds a ship in a wood, prepares it with wealth, takes surviving kin, and is praised for escaping war with wealth and a large following.

Unn's ship carries surviving kin, followers, and wealth out of a state of war.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4487-4607 confidence: medium

Frey owns Blodug-hofi, a steed that passes through fire and water, and Skidbladnir, a ship that travels land and sea, has favorable winds, expands to carry gods and gear, and folds like a napkin.

Skidbladnir sails over land and sea, carries gods and their equipment, and can be folded small enough for a pocket.
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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: medium

The gods build an elaborate funeral pyre on Balder's dragon-ship Ringhorn, decorating it with hangings, flowers, vessels, weapons, rings, and other valuables before laying Balder's body upon it.

Balder's dragon-ship Ringhorn is made into a funeral pyre with grave goods; his horse and hounds are slain.
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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 12098-12221 confidence: medium

A wave sets afloat Nagilfar, built from dead people's nails; Loki boards it with the fiery host from Muspellsheim and steers toward the conflict.

Nagilfar is a ship made from the nails of the dead; once afloat it carries Loki and the fiery host toward the conflict.
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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: medium

The magic ship Skidbladnir, made by dwarfs and large enough for all the gods, is compared with the swift Argo, which bore Greek heroes to Colchis.

Skidbladnir is large enough for all the gods and is compared with the Argo carrying Greek heroes to Colchis.
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Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 456-592 confidence: high

Odin, Vili, and Ve join Börr against the frost-giants, slay Ymir, and Ymir's blood creates a deluge; Bergelmir escapes in a boat with his wife.

Ymir's blood produces a deluge that drowns his race except Bergelmir, who escapes in a boat with his wife and becomes progenitor of a new frost-giant race.
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Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 456-592 confidence: high

Giants wage war against Buri and Börr; Börr marries Bestla; Odin, Vili, and Ve slay Ymir; Ymir's blood causes a deluge in which only Bergelmir escapes by boat with his wife.

Ymir's blood makes a deluge that destroys his race, while Bergelmir escapes by boat with his wife and fathers a new race of frost-giants.
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The Poetic Edda GRIMNISMOL / THE BALLAD OF GRIMNIR / INTRODUCTORY NOTE / NOTES; lines 4291-4389 confidence: medium

Note 43 describes Skithblathnir as a ship that always had a fair wind when the sail was set and could be folded up and put in the pocket.

The notes describe Skithblathnir as a ship that always has a fair wind when sailed and can be folded up into a pocket.
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The Poetic Edda NOTES / VAFTHRUTHNISMOL / THE BALLAD OF VAFTHRUTHNIR / INTRODUCTORY NOTE; lines 3168-3429 confidence: low

Asked his farthest memory, Vafthruthnir recalls Bergelmir's ancient birth and says he first knew when the wise giant was borne in a boat.

Vafthruthnir recalls the wise giant Bergelmir being borne in a boat in earliest time.
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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: medium

Turi begets Bor; Bor and Besla have Odin, Vili, and Ve; Bor’s sons slay Ymir, whose blood drowns the Hrimthursar except Hvergelmir and his household escaping in a boat.

Blood from Ymir’s wounds drowns the Hrimthursar kin, while Hvergelmir and his household escape in a boat; world-making follows in the sequence.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER III. / OF THE HIGHEST GOD. / CHAPTER IV. / THE CREATION OF THE WORLD.; lines 1147-1280 confidence: high

The sons of Bor slay Ymer; his blood drowns the frost-giants except Bergelmer and his household; Bergelmer and his wife board an ark and later frost-giant races descend from them, with a cited Vafthrudner's Lay stanza.

Ymer's blood drowns the frost-giants except Bergelmer and his household; Bergelmer and his wife survive in an ark and later frost-giant races descend from them.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER XI. / CHAPTER XII. / LIFE IN VALHAL. / CHAPTER XIII.; lines 2435-2526 confidence: medium

Ganglere asks about Skidbladner; Har says it is the best ship, made by the sons of Ivalde for Frey, able to hold all the asas and their war-gear, to receive fair wind, and to fold into Frey's pocket; Naglfare in Muspel is largest.

Skidbladner is a crafted ship that can hold all the asas with weapons and gear, always gets fair wind, and folds small enough to fit in Frey's pocket.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda INDEX 291 / THE YOUNGER EDDA. / INTRODUCTION. / FOREWORD.; lines 705-761 confidence: high

Many humans turn from God's laws; God drowns the world in a flood, except those in the ark with Noah.

God floods the world because humans disregard his laws, while those in Noah's ark survive and post-flood humans repopulate the world.
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maori

Polynesian Mythology and Ancient Traditional History of the New Zealand Race PRIESTESS PERFORMING INCANTATIONS. / CHIEF LYING IN STATE. / THE CURSE OF MANAIA. / THE CURSE OF MANAIA. 163; lines 5164-5222 confidence: medium

The women secretly take the gods Maru, Te Iho-o-te-rangi, Rongomai, Itupawa, and Hangaroa; lacking a canoe, these gods serve as a canoe to cross the sea. The passage adds that the first canoes from Hawaiki to New Zealand carried gods of sweet potatoes and fish but no gods for human beings, while prayers, incantations, and knowledge of enchantments were kept secretly in memory.

The women have no canoe, but the gods they take serve them as a canoe to cross the sea.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE DISCOVERY OF NEW ZEALAND. / DISCOVERY OF NEW ZEALAND. 133 / CONSTRUCTION OF CAXOES TO ESIIGRATE TO NEW ZEALAND. / PEEPARATIONS TO EVIIGEATE.; lines 4508-4630 confidence: medium

A priest on the roof calls to the heavens, changes evening stars to morning stars, raises winds against the canoe's prow, and drives it into the whirlpool called the throat of Te Parata.

The canoe carrying the voyagers is swallowed head first by the whirlpool called the throat of Te Parata and is then lifted out by Ngatoro's incantations.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE DISSENSIONS AT HAWAIKI. 131 / THE DISCOVERY OF NEW ZEALAND. / DISCOVERY OF NEW ZEALAND. 133 / CONSTRUCTION OF CAXOES TO ESIIGRATE TO NEW ZEALAND.; lines 4349-4373 confidence: medium

Hotu-roa, called a chief, hears Arawa is built, wants to accompany the group, asks Tama-te-kapua to lend his workmen, and the workmen build Tainui and other canoes.

Multiple named canoes are presented as vessels carrying the forefathers across the ocean to Aotea-roa.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE EMIGRATION OF TURI. 205 / THE EMIGEATION OF TUEI. 207 / THE EMIGKATION OF TURI. 209 / THE EMIGRATION OF TURI, 211; lines 6570-6627 confidence: medium

Voyagers and friends load the canoe with articles including seed, sweet potatoes, karaka berry stones, live edible rats, tame green parrots, pet pukekos, and other valuables; the passage cites a proverb about the Aotea’s valuable freight.

The canoe is loaded with seed, sweet potatoes, karaka berry stones, live edible rats, parrots, pukekos, and other valuable freight for the voyage.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE EMIGRATION OF TURI. 219 / TEEE FERN. / THE EMIGKATION OF MANAIA. 223 / THE EMIGKATION OF MANAIA. 225; lines 6975-7035 confidence: medium

Manaia reflects that his warriors are wasting away and decides to abandon the country and seek a distant new one for himself and his people.

Manaia repairs the sea-going canoe Tokomaru, loads cargo, and embarks with family to seek a new country.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 CHAPTER III. / POU-HENI AND HINE-KAU-I-RANGI. / IRA FAMILY. 67 / SICK CURED. 69; lines 3609-3691 confidence: medium

Various kumara sorts are said to have been brought over in Horo-uta, including Pohue-waha-roa and Koiwi, and are associated with sea-coast cliffs near East Cape.

Horo-uta is said to have brought kumara varieties and gods from the other side and is called the most sacred of the canoes.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 HOEANA AND UE-XUKU. 35 / KEVEXGE OP EUA-TAPU. 37 / THE CANOE NUKU-TEEE. 41 / EUA-WHAEO, TU-PAI, AND TUMU-WHAKAIRIHIA. 43; lines 2599-2698 confidence: medium

When the chant ceases, the people can move the canoe; Taki-tumu floats on the sea, Rua-wharo becomes leader of those who embark, and these people are later progenitors of Rongo-kako, Tama-tea, and Kahu-nunu.

Taki-tumu carries Rua-wharo and others, is associated with progenitors and supreme chiefs, and its crew later takes possession of lands in New Zealand.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 HORO-UTA AT EAST CAPE. 95 / KUMARA, HOW BEOUGHT TO NEW ZEALAND. 97 / OBTAINING KUMARA AT HAWA-IKI. 99 / HOEO-UTA WRECKED. 101; lines 4909-5094 confidence: medium

Rangi-tu-roua binds titoki wood around Horo-uta and turns it over while a chant is performed; the canoe recovers its upright position and is dragged beyond the tide with another chant.

Horo-uta is repaired after a mishap: it is bound with titoki wood, righted during a chant, dragged beyond the tide, mended, and resumes carrying kumara cargo.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 KUA-TAPU AND A GBEAT TIDE. 53 / EUA-TAPU AND PAIKEA. 55 / KUA-WHAKO AND TU-PAI. 59 / ACTS OF EUA-WHAKO AND TU-PAI. 61; lines 3306-3389 confidence: low

After obtaining the wananga, Rua-wharo and Tu-pai plan to seek the canoe Taki-tumu from Whaka-rau, Tu-taka-hinahina, and Tu-takaoreore; the owners say the canoe is as fast as an arrow.

Taki-tumu carries people, sacred cargo, and ritual objects over the sea and is said to be sacred in every part.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 POU-HENI AND HINE-KAU-I-RANGI. / IRA FAMILY. 67 / SICK CURED. 69 / EONGO-KAKO AND TAMA-TEA. 71; lines 3694-3807 confidence: medium

The wars cause the ancestors to leave Hawa-iki and migrate in search of peaceful land; Taki-tumu carries seventy people under Tata over the ocean to Ao-tea-roa and the Fish of Maui and is also called Horo-uta for its swift coastal sailing.

Taki-tumu/Horo-uta carries a commanded group over the ocean to Aotearoa and Te Ika-a-Maui, preserving the voyagers through famine until landfall.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 TAIKEA AT WHAKA-TANE. 33 / HOEANA AND UE-XUKU. 35 / KEVEXGE OP EUA-TAPU. 37 / THE CANOE NUKU-TEEE. 41; lines 2419-2511 confidence: high

The passage introduces the Nga-ti-porou or Porou-rangi people and says they will tell what they know of their canoe Nuku-tere, after noting that Horo-uta is widely spoken of.

Nuku-tere carries named ancestors and learned men from Hawa-iki to the islands, and the account is used to state tribal origins.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 TAMA-TEA AND RONGO-KAKO. / PAWA AND HOU-NUKU. 93 / HORO-UTA AT EAST CAPE. 95 / KUMARA, HOW BEOUGHT TO NEW ZEALAND. 97; lines 4707-4792 confidence: medium

Horo-uta is called the ancestors' canoe and the one in which the first kumara was brought from Hawa-iki; the crew includes Pawa, Tai-pupuni, Tai-wawana, Rangi-tu-roua, Hou-taketake, and other priests and followers.

Horo-uta is the named ancestral canoe associated with transporting the first kumara from Hawa-iki, surviving wreck and repair, and distributing kumara along the coast.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 The Ancient History of the Maori, His Mythology and Traditions, Volume 3 / PREFACE. / JOHN WHITE. / CONTENTS.; lines 107-181 confidence: low

Contents headings mention “Canoe Nuku-tere,” “Chiefs who came in Taki-tumu,” and “Taki-tumu and her crew.”

Headings mention Nuku-tere as a canoe and Taki-tumu with chiefs or crew.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 UE-NUKU IKSULTS TAIKEA. 31 / TAIKEA AT WHAKA-TANE. 33 / HOEANA AND UE-XUKU. 35 / KEVEXGE OP EUA-TAPU. 37; lines 2370-2416 confidence: low

Whiro-nui comes in the canoe Nuku-tere, glossed as floating island, and brings insects and lizards in it.

Whiro-nui arrives in the canoe Nuku-tere and brings insects and lizards in it.
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sufi

Masnavi i Ma'navi: Teachings of Rumi MOSES AND PHARAOH. / THE M ASM AVI. / THE MASNA VL / THE MASHA VI.; lines 9579-9697 confidence: high

The prophets are indignant at Saba’s misuse of parables, remind them that wicked men similarly flouted Noah when he warned of the flood, and eventually leave Saba to its doom.

Noah builds an ark in the desert while mockers ridicule making a boat where there is no water or well.
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Masnavi i Ma'navi: Teachings of Rumi THE GLUTTONOUS SUFL / THE TREE OF LIFE. / THE YOUNG DUCKS. / MOSES AND PHARAOH.; lines 8373-8598 confidence: high

"Give up swimming and enter the ark of Noah; Not like Canaan when he was swimming."

The speaker commands entry into Noah's ark; Noah warns Canaan that swimming cannot save him from the destructive flood.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / MAHMUD AND AYAZ. / THE MASH AVI.; lines 16164-16356 confidence: medium

The passage names Noah's ark as safety, says illusions split the faithful into sects, says conviction avoids mistaking eyelash for new moon, and describes ships wrecked in a sea of illusion.

Noah's ark is named as the place of safety, and the passage immediately describes illusions and ships wrecked in a sea of illusion.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / PROLOGUE. / THE HINDU SLAVE.; lines 18960-19141 confidence: medium

Canaan is described as going away from Noah through shame and seeking safety on a lofty mountain, which takes him farther from safety.

Canaan seeks safety on a lofty mountain rather than following Noah and the ark of safety.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE VL / THE MASNA VL / THE MASNA VL; lines 12453-12650 confidence: high

“Cleverness comes from Iblis, but love from Adam”; Canaan's swimming is in the ocean and does not save him, while “Love is as the ark appointed for the righteous.”

Love is described as an ark for the righteous that provides escape, while Canaan's swimming and mountain refuge fail and he drowns.
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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 XVIII / XXIII / XXVII / XXVIII; lines 2337-2463 confidence: high

The river of mortality roars around Life’s unstable house; Noah pilots the heart and guides its ark to the desired shore along a far, perilous road.

Mortality is figured as a roaring river, while Noah pilots the heart and guides its ark to the desired shore.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6225-6332 confidence: high

The speaker prays that God keep the soul in God’s hand like the Sleepers in the Grotto and Noah’s ark brought to land, escaping tempestuous waking thoughts; God is addressed as Cave and Mate.

The speaker asks God to keep the soul like the Sleepers in the Grotto and Noah’s ark brought to land, and calls God the speaker’s Cave.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6225-6332 confidence: high

The soul must return to daytime cares; the speaker asks God to keep his soul in God's hand as the Sleepers in the Grotto and Noah's ark brought to land, and addresses God as Cave, Mate, and friend.

The speaker asks God to keep his soul like the Sleepers in the Grotto and Noah's ark brought to land, and calls God his Cave.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3713-3824 confidence: medium

“He became Noah, and at His prayer the world was flooded while He went into the Ark.”

Rūmī's ode says the figure became Noah, the world was flooded at his prayer, and he went into the Ark.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3713-3824 confidence: high

He became Noah; at His prayer the world was flooded, and He went into the Ark.

The ode says He became Noah, the world was flooded at His prayer, and He went into the Ark.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 1855-1986 confidence: medium

"God bade me behold the Sea, and I saw the ships sinking and the planks floating; then the planks too were submerged."

Ships and planks appear as means of crossing the Sea but are shown sinking or inadequate; the commentary interprets the ship or vehicle as reliance on something other than God.
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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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comparative

The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6597-6671 confidence: medium

Set/Typhon, with seventy-two others, plots against Osiris, traps him in a decorated coffer, nails and solders it shut with molten lead, and casts it into the Nile, where it floats to the sea.

Osiris is trapped in a decorated coffer, sealed, thrown into the Nile, and carried by water to 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 6597-6671 confidence: medium

Plutarch’s reported rite has priests carry a sacred ark to the sea, pour drinking-water into a golden casket, proclaim that Osiris is found, and make, robe, and adorn a crescent-shaped image from mould mixed with water.

Priests carry a sacred ark to the sea, pour drinking-water into a golden casket, proclaim Osiris found, and form and adorn a crescent-shaped image from mould and water.
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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 6597-6671 confidence: medium

Plutarch describes priests carrying a sacred ark to the sea, a golden casket inside receiving drinking-water, a shout that Osiris is found, and mould mixed with water to fashion a crescent-shaped image that is dressed and adorned.

Priests carry a sacred ark to the sea; a golden casket inside receives drinking-water before the announcement that Osiris is found.
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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 14432-14522 confidence: medium

The North American Indian holy ark is sacred and dangerous to touch; only the war chief and attendant touch it, and when carried against enemies it is rested on stones or logs rather than placed on the ground.

The North American Indian holy ark is carried against the enemy but never placed on the ground, being rested on stones or logs.
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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 4270-4347 confidence: high

The passage introduces a second class of expulsions in which evil influences are embodied visibly or loaded onto a material medium that carries them away from a community.

Frazer states that invisible demons may be present in a material vehicle, and the Ceram example uses a small ship filled with provisions and set adrift to carry sicknesses away.
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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 4270-4347 confidence: medium

Frazer says that more often expelled demons are not represented visibly but are understood to be invisibly present in a visible material vehicle that conveys them away.

The passage explicitly says invisible demons may be present in a material vehicle; the Ceram example uses a small ship provisioned for sicknesses and sent away by water.
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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 4349-4409 confidence: high

Timorlaut: a small prao with a human image and provisions is launched to mislead sickness-causing demons; the people address sickness and tell it to go away.

Multiple reported rites use a prao, bark, canoe, or model boat to carry sickness, disease-demons, or a captured demon away over water.
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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 4349-4409 confidence: high

In Timorlaut, a small prao containing a man-image and provisions is set adrift to mislead sickness-causing demons; people tell sickness to go away.

Multiple reported ceremonies place sickness, disease-demons, or their substitutes into a prao, bark, canoe, or model boat and send it away by sea, tide, or waves.
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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 4470-4550 confidence: high

The passage introduces mediated expulsion of evils by scapegoat or other material vehicle and states that it tends to become periodic.

The passage frames mediated expulsion by scapegoat or material vehicle as periodic and gives annual or festival examples using vessels, pots, effigies, dogs, and a goat.
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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 4470-4550 confidence: high

Leti, Moa, and Lakor annually make a small prao, place offerings and field insects in it, and send it to sea while telling it to take away sickness.

The Leti-Moa-Lakor prao, Biajas bark, Nicobar model ship, and Sucla-Tirtha pot or boat are all described as carrying away harmful conditions by sea or river.
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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 4708-4787 confidence: high

Evils may be sent away in a boat, giving a visible vehicle for invisible evils; Frazer adds, “a scapegoat is nothing more than such a vehicle.”

The passage explicitly connects a boat carrying invisible evils away with the scapegoat as a tangible vehicle for removal.
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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 5381-5418 confidence: low

In a Kirgis ancestry legend, a Khan keeps his daughter in a dark iron house; an old woman shows her the bright world, the eye of God falls on her and she conceives, and her father sends her away in a golden chest over the sea.

In the Kirgis legend, after the maiden conceives, her father puts her in a golden chest and sends her floating over the wide sea.
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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 5381-5418 confidence: medium

In the Kirgis ancestry legend, a Khan keeps his daughter in a dark iron house; an old woman shows her the bright world, the eye of God falls upon her and she conceives, and her father sends her floating over the sea in a golden chest.

In the Kirgis legend, after conceiving, the daughter is placed in a golden chest and sent floating over the wide sea.
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jewish christian

Deuteronomy Chapter 7 / Chapter 8 / Chapter 9 / Chapter 10; lines 692-736 confidence: high

Yahweh says to cut two stone tablets, come up onto the mountain, make an ark of wood, and put the rewritten words in the ark.

A wooden ark is made to hold the tablets, and Levi is later set apart to bear the ark of Yahweh’s covenant.
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Deuteronomy Chapter 7 / Chapter 8 / Chapter 9 / Chapter 10; lines 692-736 confidence: high

Yahweh sets apart Levi to bear the ark of the covenant, stand before Yahweh, minister, and bless; Levi has no inheritance with his brothers because Yahweh is his inheritance.

Yahweh sets apart Levi to bear the ark of the covenant, stand before Yahweh, minister, and bless in his name.
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Exodus Chapter 23 / Chapter 24 / Footnotes / Chapter 25; lines 1504-1588 confidence: high

Instructions specify a gold-overlaid acacia-wood ark with dimensions, rings, poles, and the covenant placed inside it.

The ark is built as a portable gold-covered vessel, and the covenant that Yahweh gives is placed inside it.
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Exodus Chapter 35 / Chapter 36 / Footnotes / Chapter 37; lines 2388-2450 confidence: high

Bezalel makes the acacia-wood ark, overlays it with pure gold, adds gold molding, casts four gold rings, and places gold-covered poles in the rings to bear the ark.

The passage describes an ark made of acacia wood, overlaid with gold, and fitted with rings and poles to bear it.
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Exodus Exodus / Chapter 1 / Footnotes / Chapter 2; lines 120-175 confidence: high

A Levite man marries a Levite woman; she conceives, bears a son, sees that he is a fine child, and hides him for three months.

The child is hidden, placed in a tar- and pitch-coated papyrus basket, laid by the river, discovered, and drawn out of the water.
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Genesis Chapter 7 / Footnotes / Chapter 8 / Chapter 9; lines 540-598 confidence: medium

God establishes a covenant with Noah, his sons, their offspring, and every living creature, promising that all flesh will not again be cut off by flood waters and that no flood will again destroy the earth.

Noah’s sons and every living creature are described as going out from the ship in the post-flood setting.
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Genesis Footnotes / Chapter 5 / Footnotes / Chapter 6; lines 385-433 confidence: high

God commands Noah to make a gopher-wood ship with rooms, pitch, dimensions of 300 by 50 by 30 cubits, a roof, side door, and three levels.

God commands Noah to construct a pitch-sealed wooden ship and to enter it with his family and living creatures.
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Genesis Footnotes / Chapter 6 / Footnotes / Chapter 7; lines 435-488 confidence: high

Yahweh tells Noah to enter the ship with his household, gives instructions for clean and unclean animals and birds, and announces rain for forty days and nights that will destroy every living thing from the ground.

The ship receives Noah, his household, and living creatures before the flood, floats on the waters, and contains those left alive after the destruction.
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Genesis Footnotes / Chapter 7 / Footnotes / Chapter 8; lines 490-538 confidence: high

God remembers Noah and the animals in the ship, makes wind pass over the earth, and the waters subside.

The ship contains Noah, his household, animals, and livestock during the waters, rests on the mountains, and serves as the vessel from which they later emerge.
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Genesis Genesis 7:17-24; 8:1-5 confidence: medium

The flood was forty days on the earth... God remembered Noah... and the waters subsided.

Candidate motif from literal passage evidence.
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Numbers Chapter 2 / Chapter 3 / Footnotes / Chapter 4; lines 370-450 confidence: medium

When the camp moves, Aaron and his sons cover the ark, table, lampstand, golden altar, ministry vessels, and altar with cloths and sealskin; afterward the Kohathites carry them, but must not touch the sanctuary lest they die.

Priests cover the ark and other sanctuary furnishings with veils, cloths, and sealskin before the Kohathites carry them using poles.
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Numbers Footnotes / Chapter 8 / Chapter 9 / Chapter 10; lines 885-957 confidence: medium

On a dated occasion the cloud lifts from the tabernacle of the covenant; Israel journeys from Sinai toward Paran according to Yahweh’s command by Moses.

The tabernacle is called the tabernacle of the covenant, and the ark of Yahweh’s covenant goes before Israel to seek a resting place.
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hermetic

Thrice-Greatest Hermes, Vol. I: Prolegomena CONTENTS / CONTENTS / CONTENTS XV / Z THRIOE-GREATEST HERMES; lines 1185-1334 confidence: high

The surviving corpus is called only a fraction, “the flotsam and jetsam” of a noble vessel and “an ark of refuge” to many pious and cultured souls.

The passage explicitly compares the Trismegistic literature to a noble vessel and to an ark of refuge for pious and cultured souls.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 231 / PHILO OF ALEXANDRIA 233 / PHILO OF ALEXANDBIA 235 / PHILO OF ALEXANDRIA 237; lines 13488-13592 confidence: high

“[The symbols] of Command and Prohibition are the [two tables of the] laws in the ark ... the Mercy-seat ... the winged Cherubim.”

The ark, laws, Mercy-seat, and Cherubim are explicitly used as symbols for Command, Prohibition, Mercy, Creative Power, and Sovereign Power.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 275 / THE MYSTERIES OF ISIS AND OSIRIS 277 / THE MYSTERIES OP ISIS AND OSIRIS 279 / THE MYSTERIES OP ISIS ANB OSIRIS 281; lines 15880-15997 confidence: high

Those present put on the lid, fasten it, pour hot lead over it, carry it to the River, and send it into the Sea through the Tanitic mouth.

Osiris is sealed inside a chest, and the chest is carried to the River and released into the Sea.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 277 / THE MYSTERIES OP ISIS AND OSIRIS 279 / THE MYSTERIES OP ISIS ANB OSIRIS 281 / THE MYSTERIES OF ISIS AND OSIRIS 283; lines 16000-16116 confidence: high

The children “showed the mouth through which the friends of Typhon let the vessel go into the Sea.”

Typhon’s friends send the vessel into the sea, and Anubis reports that the chest was wave-tossed to the Byblos country and deposited near a bush.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 277 / THE MYSTERIES OP ISIS AND OSIRIS 279 / THE MYSTERIES OP ISIS ANB OSIRIS 281 / THE MYSTERIES OF ISIS AND OSIRIS 283; lines 16000-16116 confidence: high

Anubis tells Isis that the chest was wave-tossed by the sea to the Byblos country and brought by land-wash to rest in a heather-bush.

The chest comes to rest in a heather-bush, which grows into a large young tree and encloses the chest entirely within itself.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 283 / THE MYSTERIES OF ISIS AND OSIRIS 285 / THE MYSTERIES OP ISIS AND OSIRIS 287 / THE MYSTERIES OP ISIS AND OSIRIS 289; lines 16352-16400 confidence: low

The editor comments that a chest drifted to the Papyrus country, relates papyrus to Isis, and suggests a symbolic vehicle safe from the crocodile of the deep.

The editorial note says a chest drifted to the Papyrus country and may symbolize a vehicle safe from the crocodile of the deep.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OP ISIS ANB OSIRIS 281 / THE MYSTERIES OF ISIS AND OSIRIS 283 / THE MYSTERIES OF ISIS AND OSIRIS 285 / THE MYSTERIES OP ISIS AND OSIRIS 287; lines 16236-16349 confidence: medium

Isis flings herself around the coffin and mourns; the younger royal child dies; she takes the elder child, places the coffin on a boat, and sails away. When the River Phaedrus raises a rough wind after dawn, she dries its stream in anger.

The coffin is placed on a boat and Isis sails away; later she searches in a papyrus skiff through marshes.
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Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. I. 19 / THE MYSTERIES OP ISIS AND OSIRIS 291 / THE MYSTERIES OF ISIS AND OSIRIS 293 / THE MYSTERIES OP ISIS AND OSIRIS 295; lines 16693-16795 confidence: medium

The Greek Argō is called an image of the bark of Osiris, constellated in his honour, and sailing near Orion and Dog, linked with Horus and Isis.

Argō is described as an image of the bark of Osiris, placed among the stars in his honour.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) CONTENTS / CORP. HERM. IL (HI.) / CORP. HERM. III. (IV.) / THE SACRED SERMON; lines 124-215 confidence: low

The contents list 'CORP. HERM. IV. (V.) / THE CUP OR MONAD' and commentary headings including 'The Baptism of the Mind,' 'The Holy Grail,' 'The "Hating of the Body",' 'The Gnosis and its Blessings,' and 'The Ancient Path.'

The section title 'The Cup or Monad' and the commentary heading 'The Holy Grail' both name vessel imagery.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE CUP OR MONAD 89 / THE CUP OR MONAD 91 / COMMENT AEY / THE CUP OR MONAD 93; lines 4221-4301 confidence: medium

Christ-Baptism is described as 'the plunging of the whole nature into the Mind-filled Cup'; the Cup is also called the Body of God and Universal Body.

The Cup is called Mind-filled, identified with the Body of God and Universal Body, and compared with the holy vessel or Grail.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. 11. / PCEMANDRES, THE SHEPHERD OF MEN 51 / POEMANDRES, THE SHEPHERD OF MEN 53 / PCEMANDRES, THE SHEPHERD OF MEN 55; lines 2711-2796 confidence: medium

A Christian lamp and gem are described as showing Christ as Good Shepherd after the Hermes type, with a lamb on his shoulder, planets above, Sun and Moon beside him, seven lambs around his feet, Noah's dove and ark, and Jonah swallowed by and released from a whale before resting under a gourd-tree.

Noah's dove and ark appear in the same image as the Good Shepherd and Jonah rebirth sequence.
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jewish pseudepigrapha

The Book of Enoch INTRODUCTION / CHAPTERS / THE BOOK OF THE COURSES OF THE HEAVENLY LUMINARIES. (LXXII-LXXXII.) / THE DREAM-VISIONS. (LXXXIII-XC.); lines 3922-4003 confidence: high

A white bull is instructed in a secret, becomes a man, builds a great vessel, and dwells there with three bulls who are covered in.

The white bull-man builds a great vessel, survives in it with three bulls while waters cover the earth and other animals perish, and emerges after the waters recede and light appears.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 2916-3016 confidence: medium

God tells Noah his blameless lot has come up; angels are making a wooden building; God will preserve it, the seed of life will come from it, the earth will remain inhabited, and Noah’s seed will be blessed and multiply.

Angels make a wooden building; God will place his hand upon it, preserve it, and bring forth the seed of life from it.
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The Book of Jubilees, or, The Little Genesis CHAPTER IV. 19-26 / CHAPTER IV. 27-31 41 / CHAPTERS IV. 32-V. 4 43 / CHAPTER V. 5-17 45; lines 7824-7971 confidence: high

The Lord commands Noah to make an ark so that he may save himself from the waters of the flood.

Noah is commanded to make an ark so that he may save himself from the flood waters.
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The Book of Jubilees, or, The Little Genesis CHAPTER IV. 27-31 41 / CHAPTERS IV. 32-V. 4 43 / CHAPTER V. 5-17 45 / CHAPTER V. 18-28 47; lines 7974-8145 confidence: high

Noah enters the ark with what has been brought to him, and the Lord closes it from outside on the seventeenth evening.

Noah enters the ark, it is closed by the Lord, lifted by waters, rests on a mountain, and is later opened to release creatures.
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The Book of Jubilees, or, The Little Genesis CHAPTER V. 18-28 47 / CHAPTERS V. 29-VI. 4 49 / CHAPTER VI. 5-16 51 / CHAPTER VI. 17-23 53; lines 8499-8685 confidence: high

On the new moon of the first month Noah is bidden to make an ark; the earth becomes dry, and he opens the ark and sees the earth.

Noah is commanded to make an ark and later opens it when the earth has become dry.
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The Book of Jubilees, or, The Little Genesis CHAPTER VI. 17-23 53 / CHAPTER VI. 24-31 55 / CHAPTER VI. 32-36 57 / CHAPTER VII. 6-21 61; lines 9256-9427 confidence: high

“The Lord destroyed everything from off the face of the earth” because of wickedness and bloodshed; Noah says, “we were left, I and you, my sons, and everything that entered with us into the ark.”

Noah states that he, his sons, and everything that entered the ark with them were left.
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The Book of Jubilees, or, The Little Genesis CHAPTER VI. 5-16 51 / CHAPTER VI. 17-23 53 / CHAPTER VI. 24-31 55 / CHAPTER VI. 32-36 57; lines 9126-9253 confidence: medium

“Noah planted vines on the mountain on which the ark had rested, named Libr, one of the Ararat Mountains”; the vines produced fruit in the fourth year, and he guarded and gathered it in the seventh month.

The ark has rested on a mountain, and Noah begins vine cultivation there after the ark episode.
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The Book of Jubilees, or, The Little Genesis CHAPTER XLIV. 13-34 241 / CHAPTER XLV. 1-12 243 / CHAPTERS XLV. 13-XLVI. 6 / CHAPTERS XLVI. 7-XLVII. 1 247; lines 23546-23691 confidence: high

During the stated jubilee period, Pharaoh commands that male children be cast into the river; this continues for seven months until Moses' birth, and his mother hides him for three months.

Moses is hidden from the decree, placed in a pitch-covered ark among the flags by the river, and later taken out of the ark.
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The Book of Jubilees, or, The Little Genesis CHAPTERS IV. 32-V. 4 43 / CHAPTER V. 5-17 45 / CHAPTER V. 18-28 47 / CHAPTERS V. 29-VI. 4 49; lines 8148-8329 confidence: high

Noah “went forth from the ark, and built an altar on that mountain.”

Noah emerges from the ark, and the passage states that everything on earth had been destroyed except those in the ark with Noah.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION / INTRODUCTION XXV / INTRODUCTION XXXV / INTRODUCTION 11; lines 1965-2081 confidence: medium

The passage summarizes angelic actions involving Eden, Adam, Watchers, Enoch, fallen Watchers, and animals brought to Noah's ark.

The passage says angels took to Noah the animals that were to enter the ark.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION XXV / INTRODUCTION XXXV / INTRODUCTION 11 / INTRODUCTION; lines 2796-2932 confidence: medium

The Samaritan Chronicle is said to contain a polemic against reckoning by the sun only; it says that the Samaritan system was known to Noah in the Ark.

The passage reports a Samaritan Chronicle claim that the Samaritan system was known to Noah in the Ark, in a flood-calendar context.
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malay

Malay Magic BAD I / CASTING OUT MISCHIEFS / CEREMONIES AND CHARMS / THE SPIRIT BOAT; lines 23489-23603 confidence: medium

The passage says that sometimes a raft, a small model of the balei, or banana-leaf limas receptacles are set adrift instead of the lanchang.

A prepared lanchang or alternate carrier is loaded with offerings, used to receive the spirits, and set adrift by ebb tide to carry them to another country.
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Malay Magic CASTING OUT MISCHIEFS / CEREMONIES AND CHARMS / THE SPIRIT BOAT / LANCHANG CHARMS; lines 23606-23725 confidence: high

The charm calls elders of reaches, land, and river-flats, and lords of hill, cavern, forest, and river-bends to assemble and come aboard the Lanchang.

The Lanchang is boarded by summoned beings who are commanded to depart and never return; the longer charm treats the spirit-boat as a substitute for the sick body formerly possessed by spirits.
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Malay Magic THE SOWING CEREMONY / THE PLANTING CEREMONY / PROPITIATION OF THE SPIRIT / THE REAPING CEREMONY; lines 13007-13117 confidence: medium

The passage lists beliefs in lucky and unlucky days and hours, amulets and charms, epidemic vessels sent to sea to remove malignant disease spirits, menuju or injury at a distance by magic, and verbal charms for love and protection.

The passage reports epidemic vessels sent to sea that are supposed to carry away malignant spirits responsible for disease.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF JO HO R 349 / SAVAGE MALAY'S OF JO HO R / CHAP. VI SAVAGE MALAYS OF JOHOR 353 / CHAP. VI SAVAGE MALAYS OF JOHOR 355; lines 18950-19065 confidence: medium

When Lulumut had emerged, a completely covered pulai-wood prahu without openings floated on the waters; Pirman had enclosed in it a created man and woman.

A covered, openingless prahu floats on the waters containing a man and woman created and enclosed by Pirman; they later emerge onto dry ground.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF MALACCA 339 / CHAP. VI SAVAGE MALAYS OF MALACCA 341 / CHAP. VI SAVAGE MALAYS OF MALACCA 343 / CHAP. VI SA VAGE MALA YS OF MALACCA 345; lines 18439-18510 confidence: medium

Bataks from Sumatra kill many Mantra; Merak Galang reunites the survivors, builds a ship, takes them to Rum, disembarks them safely, and returns alone to Malacca.

Merak Galang builds a ship to carry the remaining Mantra to Rum for safety, returns alone to fight, and later brings the people back.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF MALACCA 339 / CHAP. VI SAVAGE MALAYS OF MALACCA 341 / CHAP. VI SAVAGE MALAYS OF MALACCA 343 / CHAP. VI SA VAGE MALA YS OF MALACCA 345; lines 18439-18510 confidence: medium

"Batin Alam's ship was not destroyed, but still exists (they say) underneath one of the mountains of the Peninsula."

Batin Alam's ship is said to still exist underneath a mountain of the Peninsula.
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Pagan Races of the Malay Peninsula, Volume 2 GENERAL REMARKS 187 / CHAP. VI GENERAL REMARKS 189 / GENERAL REMARKS 191 / CHAP. VI GENERAL REMARKS 193; lines 11199-11242 confidence: medium

An ark was made of pulai wood, a light Alstonia-root wood used like cork and for fishing-net floats.

The passage states that an ark was made of pulai wood and explains the wood's light, cork-like use in floats.
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Pagan Races of the Malay Peninsula, Volume 2 MALA VAN SEA-GYPSIES 369 / CHAP. VI MALAYAN SEA-GYPSIES 371 / CHAP. VI MALAYAN SEA-GYPSIES 373 / CHAP. VI MALAYAN SEA-GYPSIES 375; lines 19935-20008 confidence: medium

Near Jambu in Jering, the author found a large wooden elephant with mahout that had been used instead of the usual lanchang or spirit-boat in the previous year's ceremony of casting evil spirits out of the village.

A wooden elephant with mahout is said to have been used instead of the usual lanchang or spirit-boat in a ceremony casting evil spirits from a village.
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Pagan Races of the Malay Peninsula, Volume 2 SA VAGE MALA YS OF MALACCA / CHAP. VI SAVAGE MALAYS OF MALACCA 339 / CHAP. VI SAVAGE MALAYS OF MALACCA 341 / CHAP. VI SAVAGE MALAYS OF MALACCA 343; lines 18349-18436 confidence: medium

Batin Alam, a Mantra chief, constructs a large beautiful self-propelling vessel, sails in connection with Rum, anchors at the future Malacca, and brings materials for founding a colony.

Batin Alam’s large beautiful vessel moves by itself, sails rapidly, anchors at the future Malacca, and carries materials for founding a colony.
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Pagan Races of the Malay Peninsula, Volume 2 SA VAGE MALA YS OF MALACCA / CHAP. VI SAVAGE MALAYS OF MALACCA 339 / CHAP. VI SAVAGE MALAYS OF MALACCA 341 / CHAP. VI SAVAGE MALAYS OF MALACCA 343; lines 18349-18436 confidence: medium

A quoted report about a Mantra tribe behind Mt. Ophir says their ancestors came from heaven in a large ship built by God; it floated over earth’s waters, moved rapidly, grounded on a peninsula mountain, and was said still to be visible.

The footnote report says ancestors came from heaven in a God-built ship that floated over earth’s waters, grounded on a peninsula mountain, and was said still to be visible.
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Pagan Races of the Malay Peninsula, Volume 2 VOL. II N / CHAP. VI GENERAL REMARKS 179 / GENERAL REMARKS / CHAP. VI GENERAL REMARKS 185; lines 10849-10937 confidence: high

The Benua account includes a kind of vessel in which the first parents of the race escaped drowning.

The Benua account refers to a vessel by which the first parents of the race escaped drowning.
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native american southwest

Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF THE CREATION / JUHWERTA MAHKAI'S SONG OF CREATION / NOTES ON STORY OF CREATION / THE STORY OF THE FLOOD; lines 845-975 confidence: high

For many years Ee-ee-toy makes a large closable grease-bush gum vessel, a kind of olla that can keep back water, and discusses the coming flood with Juhwerta Mahkai, Nooee, and Toehahvs.

Ee-ee-toy constructs a closable greasewood-gum vessel or olla to keep back water and says he will escape the flood inside it.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF THE CREATION / JUHWERTA MAHKAI'S SONG OF CREATION / NOTES ON STORY OF CREATION / THE STORY OF THE FLOOD; lines 977-1102 confidence: high

Juhwerta Mahkai foretells the transformed young man-woman's return with a baby and says water will gush from trees and mountains; Ee-ee-toy has finished a vessel with seeds and worldly contents.

Ee-ee-toy prepares a large vessel containing seeds and everything in the world, seals himself inside it, floats through the flood, and exits after dry land appears.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF THE CREATION / JUHWERTA MAHKAI'S SONG OF CREATION / NOTES ON STORY OF CREATION / THE STORY OF THE FLOOD; lines 977-1102 confidence: medium

Juhwerta Mahkai floats in his walking stick, Toehahvs in a cane tube, and Ee-ee-toy's heavy vessel later floats; excluded people flee to mountains.

Juhwerta Mahkai floats inside a walking stick, Toehahvs in a tube of cane, and Ee-ee-toy in a heavy vessel.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 1234-1320 confidence: medium

The god fells and partly restores a tree; birds hollow the man-length log; the man rewards them with beads; the god smooths it with foam and Spider closes both ends.

The man is enclosed inside a hollowed, sealed log and carried downstream through dangerous waters.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 1273-1366 confidence: high

The woman enters a hollow sycamore tree with seeds, sunflower seeds, corn, a metate, a muller, and fire; when rain starts, she seals the opening with black stone set in pitch. After twelve days the earth is covered with water.

The old woman seals herself inside a hollow sycamore tree with provisions and fire, and the tree floats on the flood water.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 1368-1462 confidence: medium

The old woman strikes the tree, hears a changed sound, judges the water gone, removes pitch and a black stone stopper, emerges, and sees only sand.

The woman comes out from a tree opening sealed with pitch and a black stone stopper after judging that the water has gone.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 252-342 confidence: high

Ests’unnadlehi enters a turquoise vessel, puts in seeds and two grinding stones, seals it with clay, and floats on top of the water.

Ests’unnadlehi seals herself in a turquoise vessel with provisions, floats on water, and emerges when the water has gone down.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 10411-10556 confidence: high

Coyote asks Elder Brother for assistance and is told to find a big log and sit on it so it will carry him safely on the surface of the water with the driftwood.

Coyote is assigned a log, Elder Brother travels inside a sealed olla, and birds later survive on floating nests of down.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 10559-10638 confidence: medium

Coyote is carried southward by a drifting log to the place where flood driftwood collected, later called Driftwood mountain, and comes out after the water falls.

Coyote is carried by a drifting log, Earth Doctor is enclosed in a floating reed staff, and Elder Brother is carried under the waters in an olla.
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The Pima Indians THE BIRDS AND THE FLOOD / THE BLUEBIRD AND COYOTE / THE BOT AND THE BEAST / THE NAUGHTY GRANDCHILDREN; lines 12405-12474 confidence: high

Because there is no death and the earth is overpopulated, Earth Doctor pulls down the sky and crushes everything, then makes a new creation. Later, a child's tears cause a flood; Elder Brother survives in an olla, Coyote on a log, a father and child as birds, Earth Doctor in his staff, and some people in an earth-hole.

Elder Brother is saved from the flood in his olla.
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islamicate folklore

The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10397-10512 confidence: high

The elder sisters stay in the palace near the expected birth of an heir; when a beautiful boy is born, they put him in his cradle, carry it to the canal, leave it there, and tell the Sultan the Sultana has given birth to a puppy.

A newborn boy is placed in a cradle, left on a canal, floats away, and is found and adopted by a high official.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10397-10512 confidence: high

The elder sisters stay in the palace; after a beautiful boy is born, they put him in his cradle, carry it to a canal, and report to the Sultan that the Sultana bore a puppy; the Sultan is enraged and the grand-vizir saves her.

The Sultana's newborn son is placed in a cradle, floated down a canal, retrieved by an official, and adopted into a childless household.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 2842-2935 confidence: medium

At the summit, Agib sleeps under the dome; an old man appears in a dream, tells him to dig up a brass bow and three lead arrows, shoot the statue, bury the horse, board a boat rowed by a metal man, and not speak Allah's name.

A metal man in a boat rows Agib away from the mountain for nine days before the vessel sinks.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3824-3922 confidence: medium

The narrator, terrified and despairing, sees a passing ship, attracts notice by shouting and waving his turban, is rescued by boat, fed, and given a coat by the captain.

The narrator, stranded on a desolate island, signals a ship and is rescued by its boat.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4109-4187 confidence: medium

After two days Sindbad sees a vessel, signals it, is fetched by sailors, tells them he was shipwrecked with the bales, is believed, and is welcomed aboard by a captain who refuses jewels as payment.

Sindbad waits on the beach, signals a passing vessel, is fetched by boat, welcomed aboard, and eventually returns to Bagdad.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4377-4474 confidence: medium

Sindbad concludes that the underground river may emerge elsewhere, builds a stout raft from driftwood and cords, loads it with precious goods, seats himself on it with oars, and releases it into the current under the archway.

Sindbad builds a raft, entrusts himself to the current, and is carried from a deathly shore to a populated land where he is rescued.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 67-194 confidence: low

The preface imagines children of Ham, Shem, and Japhet hearing the tales in the Ark, Hector's child hearing them in Troy, and some stories known to Homer and written in Egypt around the time of Moses.

The preface imagines children of Ham, Shem, and Japhet listening to stories in the Ark on wet days.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 67-194 confidence: low

Fairy Books stories are described as old women telling tales to grandchildren; their origins are unknown; the preface imagines ancient listeners in the Ark and Troy and says Homer knew the stories and some were written down in Egypt around the time of Moses.

The preface imagines the children of Ham, Shem, and Japhet listening to the stories in the Ark on wet days.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 806-929 confidence: medium

The fisherman opens the jar; smoke emerges, rises, spreads over sea and shore, gathers, and appears as a huge genius.

A genius has been sealed in a copper vase with an enchanted lid and is released when the fisherman opens it.
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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 6725-6908 confidence: medium

"Repeating God's name, form a raft for thy salvation; may the Merciful have mercy on thee!"

The passage explicitly says that repeating God's name forms a raft for salvation.
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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 VII / GURU NANAK, THE FOUNDER OF THE SIKH RELIGION / SIKH I P. I / Chapter I; lines 3691-3898 confidence: medium

The world is likened to a deep terrible ocean; the speaker says there is no boat or raft and asks the Saviour King to save the drowning. The note says the Guru supplies a boat for salvation.

The text describes a deep terrible ocean, lack of boat or raft, drowning, and a plea to the Saviour King; the note says the Guru supplies a boat for 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 17720-17936 confidence: high

Prema asks where God resides and how He can be found; the reply says a woman desiring her Spouse must practise truth, no boat or raft reaches the distant Beloved, and God’s palace is jeweled and surrounded by a golden fortress.

The Guru giving God’s name is called ladder, boat, and raft, while the Guru is also lake, sea, boat, and sacred stream leading toward purity and the divine palace.
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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 18389-18595 confidence: high

The world is called a fearful, dangerous ocean with no shore or limit and no ordinary boat, raft, pole, or boatman; the true Guru has a vessel and ferries over the favoured.

The passage describes the world as a terrifying ocean without ordinary means of crossing and assigns the true Guru a vessel that ferries the favoured person across.
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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

"Make thy body into a raft"; put on it "the fire of thy heart"; float a lamp on water that procures knowledge.

The listener is told to make the body into a raft by which one may cross 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 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 24876-25109 confidence: high

In spiritual matters one should consult the holy; for crossing water, consult skilled crossers who avoid the whirlpool. The waters have showers, squalls, torrents, and many waves; addressing the True Guru keeps the bark from foundering.

Spiritual guidance is framed as crossing dangerous waters by consulting skilled crossers and addressing the True Guru so the bark will not founder.
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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: medium

The speaker says he is a sacrifice to the true Guru, who enables remembrance of the Lord and gives the salve of divine instruction; those leaving the Lord for mammon are wrecked, and the true Guru is a boat who saves.

The true Guru is explicitly called a boat, and those who recognize this are said to be mercifully saved; those attached to mammon are wrecked.
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greek roman

Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 6955-7048 confidence: high

Argos, guided by Pallas-Athene, builds a fifty-oared galley named Argo; Athene embeds in it a board from the speaking oak of Zeus' oracle at Dodona, which keeps prophetic powers.

The Argo is built under Pallas-Athene's guidance and contains a board from the speaking oak of Zeus' oracle that retains prophetic powers.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7432-7522 confidence: medium

A gigantic hippocamp appears; Jason reports his interview with the Libyan prophetess; the Argonauts carry the Argo through the desert following the sea-horse, reach the sea after twelve days, offer sacrifices, and relaunch the ship.

The Argonauts carry the Argo on their shoulders through the desert for twelve days before reaching water again.
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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: high

At his father’s command, Deucalion builds a ship; he and Pyrrha take refuge during a nine-day deluge, and the ship rests on Mount Othrys or Mount Parnassus.

Deucalion builds a ship, and he and Pyrrha take refuge in it during the deluge.
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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: high

Because humanity became degenerate, the gods resolved to destroy mankind by flood; Deucalion, son of Prometheus, and Pyrrha alone are saved because of piety.

Deucalion and Pyrrha are the only mortals saved, take refuge in a ship during a nine-day deluge, and survive to restore humanity.
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Myths and Legends of Ancient Greece and Rome VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6633-6734 confidence: high

Acrisius hears the child, discovers Danae's union with Zeus, orders mother and child placed in a chest and thrown into the sea; Zeus has Poseidon calm the water and the chest reaches Seriphus, where Dictys rescues them.

Danae and Perseus are placed in a chest and thrown into the sea, but divine intervention allows them to float safely to Seriphus.
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Myths and Legends of Ancient Greece and Rome VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6736-6832 confidence: high

Ion is identified as the son of Creusa, daughter of Erechtheus, and Phoebus-Apollo, with their union unknown to Creusa's father.

Ion, child of Creusa and Apollo, is placed in a wicker basket, hidden in a cave, carried by Hermes to Delphi, and adopted by a priestess.
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Myths and Legends of Ancient Greece and Rome VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6736-6832 confidence: high

Ion is introduced as the son of Creusa, daughter of Erechtheus, and the sun-god Phoebus-Apollo, with the union unknown to Creusa's father.

Ion is the child of Creusa and Apollo; he is placed in a wicker basket, hidden in a cave, carried by Hermes to Delphi, and raised by the priestess.
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Myths and Legends of Ancient Greece and Rome VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6834-6902 confidence: medium

Through Apollo's intervention, the Delphic priestess appears, explains the true relationship between Creusa and Ion, and produces infant charms and the wicker basket that conveyed him to Delphi.

Ion's kinship with Creusa is established by charms found on him as an infant and a wicker basket that conveyed him to Delphi, followed by disclosure of divine origin.
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native american plains

Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 855-970 confidence: high

Old-Man-Coyote makes a boat; rain continues until all mountains are covered, and when the waters go down the boat is aground on a high mountain.

One version has Old-Man-Coyote make a boat, rain cover the mountains, the boat ground on a high mountain when waters recede, and ducks bring mud for renewed earth-making.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 920-1035 confidence: high

Old-Man-Coyote makes a boat; rain covers all mountains, the boat rests on a high mountain after waters recede, and ducks are sent for earth or mud, which is obtained on the fourth trial.

A boat made by Old-Man-Coyote survives rain that covers the mountains, comes to rest on a high mountain, and is followed by mud retrieval and renewed earth-making.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 5954-6065 confidence: low

Muskrat shows mud held in its paws; Sitcon'ski says he will make earth from it, rubs it between his palms, breathes on it, and makes the earth.

In the first fragment Sitcon'ski offers to take Muskrat into his boat after asking to see what Muskrat holds.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1343-1426 confidence: high

Water comes up four times; the turtle-moccasin figure makes it go back, warns that his power works only four times, and Crow, Magpie, and Blue-bird make a raft from mushrooms and cobwebs.

A boat or raft is made from mushrooms and cobwebs, and the people enter it when the water rises.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 634-728 confidence: medium

Source note: Told by Hawkan; the Flat-Pipe is Arapaho tribal medicine kept by Weasel-Bear; the official origin myth is told during Flat-Pipe rites; the Flat-Pipe is described as the Creator and more venerated than the Sun.

The Flat-Pipe is described as Creator and tribal medicine; a family floats on it during the all-water beginning, and it later contains duck, turtle, and corn.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1214-1317 confidence: medium

Before mankind's creation, Tirawa sends giant Lightning to explore earth with a sack identified as the tornado; celestial beings are placed in it; a wolf sent by jealous Wolf-Star steals it, the wolf is killed, mortality is introduced, and a failed wolf sacrifice leaves warfare and death.

Bright-Star's sack, identified in the summary as the tornado, receives Dawn and Night, a girl, stars, and four gods for Lightning's journey.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1319-1406 confidence: medium

Bright-Star ties the sack with a black lariat, gives Lightning wonderful moccasins, commands him to travel in space and on clouds, descend to the completed earth, follow directional routes, and open the sack if lonesome; the sack is shaped like a whirlwind.

The sack is shaped like a whirlwind and appears as cloud-mist; the people have been turned into clouds so they can be contained in it, and they emerge when Lightning opens it.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1408-1500 confidence: medium

Lightning opens his sack; the people, four priests, the girl with her bundle after the tipi disappears, and two lance men enter; Lightning ties the sack and carries it on his back.

Lightning's sack contains the people, ritual figures, the girl with her bundle, and the tipi, and its opening allows the camp circle and buffalo hunt to be re-established.
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arctic inuit

Across Arctic America: Narrative of the Fifth Thule Expedition AKJARTOQ'S SONG / YOUNG WOMEN / CHAPTER VIII / BETWEEN TWO WINTERS; lines 3944-4079 confidence: low

At a camp by a stream, the canoe is not pulled far enough ashore and drifts away with guns, ammunition, cameras, diaries, valuables, and the only practicable means of transport aboard.

The canoe is described as carrying essential equipment and as the only practicable means of transport; it nearly drifts into destructive waters and is recovered after a dangerous chase.
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The Eskimo about Bering Strait TALE OF AK'-CHIK-CHU'-GUK / THE DISCONTENTED GRASS PLANT / THE FIRE BALL / THE LAND OF DARKNESS; lines 30812-30901 confidence: medium

The wife tells her mother her troubles; the mother instructs her to prepare a sealskin with excrement from three ptarmigans and three foxes, fill a wooden dish with food, and meet her husband with her child on her back.

The prepared sealskin opens out with floats at its corners and safely carries the woman away across the sea.
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The Eskimo about Bering Strait TRADITIONAL SHOWERS OF ASHES / ANIMAL SYMBOLISM / SCOPE OF ALASKAN FOLKLORE / FLOOD LEGENDS FROM ST MICHAEL; lines 27492-27509 confidence: medium

Only a few animals were saved by climbing the mountain side; a few people escaped in an umiak and lived on fish they caught until the water subsided.

A few people escape by entering an umiak and survive there until the water subsides.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 5079-5171 confidence: medium

The woman makes a ship from a boot sole with whalebone masts, puts some children aboard with provisions, and sends them offshore over the ocean on a north wind.

The woman transforms the sole of a boot into a ship with whalebone masts and sends children over the ocean.
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The Eskimo of Baffin Land and Hudson Bay, Part I WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND. / TALES FROM THE WEST COAST OF HUDSON BAY.; lines 11404-11513 confidence: medium

The woman makes a shoe, places some pups in it, sends them adrift, and the shoe becomes a boat carrying them to the mainland, where they become ancestors of the Indians.

The children are placed in shoes and sent adrift; one shoe becomes a boat and the children reach lands where they become ancestors of named peoples.
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The People of the Polar North: A Record THE CREATION / THE CREATION / KNUD RASMUSSEN (NOVEMBER 1903) / MEN 105; lines 4029-4058 confidence: medium

The girl puts the white men in the sole of a boot, sends them to sea, and they sail to the white men's country and become forefathers.

The white men are placed in the sole of a boot, sent out to sea, and sail to the white men's country.
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The People of the Polar North: A Record THE OLD BEAR-HUNTER / ESKIMOS SINGING SPIRIT-SONGS, TO THE ACCOMPANIMENT OF DRUMS / ISIGAITSOQ (FOURTEEN TO FIFTEEN YEARS OLD) / SORQAQ; lines 2019-2099 confidence: low

Sorqaq says a westward gale drove him far from land; the ice split and drifted, and he climbed with eight dogs onto an iceberg for five days with only one small seal to live on.

Sorqaq and his eight dogs survive on an iceberg treated in his speech like a temporary ship until wind drives it landward.
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arthurian

The High History of the Holy Graal BRANCH XI. / TITLE I. / BRANCH XII. / TITLE I.; lines 7319-7433 confidence: medium

Arthur wakes, goes to the windows facing the calm sea, and sees "as it were the shining of a candle in the midst of the sea," later perceived as a ship rushing toward the castle.

A candle-like light on the calm sea becomes a ship that rapidly arrives at the palace carrying the knight.
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The High History of the Holy Graal ENDNOTES: / THE HIGH HISTORY OF THE HOLY GRAAL / BRANCH I. / INCIPIT.; lines 474-490 confidence: medium

“the most holy vessel that is called Graal, wherein the precious blood of the Saviour was received”

The Graal is explicitly called a most holy vessel and is described as containing the Saviour's precious blood.
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The High History of the Holy Graal SELECTED BIBLIOGRAPHY: / ORIGINAL TEXT-- / RECOMMENDED READING-- / INTRODUCTION; lines 296-383 confidence: medium

"a certain marvellous vision was revealed by an angel to a certain hermit in Britain" concerning S. Joseph and the paten or dish used by Our Lord with his disciples; the hermit wrote the history called "Of the Graal".

The Graal is described as the paten or dish in which Our Lord supped with his disciples and as a precious serving vessel.
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The High History of the Holy Graal THE HIGH HISTORY OF THE HOLY GRAAL / BRANCH I. / INCIPIT. / TITLE I.; lines 493-590 confidence: medium

Joseph of Abarimacie, after serving Pilate, asks for the Saviour's body as his reward; Pilate grants it, and Joseph honors the body, lays it in the Holy Sepulchre, and keeps the lance and Holy Vessel of the blood safe.

The passage identifies a Holy Vessel that receives the blood running from the Saviour's wounds and is preserved by Joseph.
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The High History of the Holy Graal VIII. / BRANCH IV. / INCIPIT. / TITLE I.; lines 2710-2837 confidence: high

Gawain asks why the Damsel bears her arm slung; the Knight Coward says that hand served the Holy Graal to a knight in King Fisherman's hostel who would not ask whereof it served.

The Damsel's hand held the Holy Graal or precious vessel into which glorious blood fell drop by drop from the point of the lance, and the vessel is linked to a holy place.
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The High History of the Holy Graal XXII. / XXIII. / XXIV. / XXVI.; lines 15532-15557 confidence: medium

A man on the other side of the cross comforts the Lady, while other folk collect the Man's blood in a most holy Vessel held by one of them.

Folk collect the suffering Man's blood in a most holy Vessel held by one of them.
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The High History of the Holy Graal XXIII. / XXIV. / XXVI. / XXVII.; lines 16973-17034 confidence: medium

The ship's people bring rich gold and silver vessels like coffins and place in them a knightly body, King Fisherman's body, and Perceval's mother's body; the passage notes an exceptionally sweet savour.

The ship's people bring rich gold and silver vessels, compared to coffins, and place the bodies of knights, King Fisherman, and Perceval's mother in them.
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celtic irish

Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 10963-11051 confidence: medium

Finn grieves for fourteen carried-away men and says he is bound to bring them back; he tells Oisin that the Tuatha de Danaan left a ship-gift at Beinn Edair for those leaving Ireland.

Finn describes a Tuatha de Danaan gift of a ship at Beinn Edair for those who must leave Ireland, and Feradach later fills the harbour with ships and boats.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 10963-11051 confidence: medium

Oisin asks what can be done without a ship or boat; Finn says the Tuatha de Danaan left a gift for the children of the Gael, so that anyone needing to leave Ireland could go to Beinn Edair and find a ship large enough for all companions.

Finn says the Tuatha de Danaan left a gift by which anyone needing to leave Ireland could find a ship at Beinn Edair large enough for all companions.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 10963-11051 confidence: medium

Two armed sons of the King of the Eastern World approach Finn and seek his service. Feradach, the Very Brave, says he can make a ship with three blows of an axe on a sling-stick. The other says he can track a teal over ridges and furrows and can do the same on sea as on land.

Feradach claims he can produce a ship with three blows of an axe on a sling-stick and then fills the bay and harbour with ships and fast boats.
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Gods and Fighting Men CHAPTER IV. OISIN'S MOTHER. / CHAPTER V. THE BEST MEN OF THE FIANNA / BOOK TWO: FINN'S HELPERS / CHAPTER I. THE LAD OF THE SKINS; lines 6557-6658 confidence: medium

The Lad leaps to the seashore, crosses two sticks so that a great ship rises from them, sails over the sea, and reaches the house of the King of the Floods.

The Lad creates a great ship from two crossed sticks, sails across the sea, and later reduces the ship back to the sticks.
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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

The woman tells Connla to come into her shining ship to go to the Plain of Victory, saying they will reach that country before night.

The woman invites Connla into a shining ship; he leaps into the shining boat and sails away across the sea, not returning.
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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

Tadg orders a long-voyage curragh built with forty ox-hides, masts, oars, pitch, and supplies of food, drink, and clothing for a year.

Tadg has a specially built ox-hide curragh equipped for a long voyage with provisions for a year.
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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

Teigue builds a strong currach of twenty-five thwarts and forty bark-soaked ox-hides, equips it for a year at sea, and takes his bravest warriors.

Teigue builds a durable currach, provisions it for a long voyage, departs across the sea, and the narrator explicitly compares the voyage to Maelduin and other imrama.
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celtic welsh

The Mabinogion Branwen the daughter of Llyr; cauldron origin and battlefield use confidence: medium

The Irish kindle fire under the cauldron of renovation, fill it with dead bodies, and the bodies rise next day as fighting men unable to speak.

The cauldron functions as a vessel into which dead bodies are placed for restoration.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 5165-5254 confidence: medium

Arthur's embassy asks Odgar for Diwrnach Wyddel's cauldron; Odgar commands it be given, Diwrnach refuses, and Arthur travels in Prydwen to Ireland and again demands the cauldron.

Arthur enters Prydwen to go to Ireland and later uses Prydwen with his host, horses, and dogs to pursue Twrch Trwyth across the sea toward Wales.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8612-8701 confidence: high

Caridwen finds and swallows Gwion Bach as a grain, bears him nine months, spares him because of his beauty, wraps him in a leather bag, and casts him into the sea.

The child is wrapped in a leather bag, cast into the sea, and later found at the weir.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8612-8701 confidence: high

Caridwen chases Gwion Bach through transformations: hare and greyhound, fish and otter, bird and hawk, grain and black hen; she swallows him, bears him nine months, spares the beautiful child, wraps him in a leathern bag, and casts him into the sea.

Caridwen wraps the child in a leathern bag and casts him into the sea; Elphin later finds the bag at the weir and names the child Taliesin.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8703-8821 confidence: medium

Taliesin sings of being formed, doing penance in Caridwen's court, being liberated by a smiling black old hag, fleeing in many forms, becoming a white grain of wheat, being thrown into a dark leathern bag and set adrift on a boundless sea, and being set at liberty by the Lord God.

Taliesin says he was thrown into a dark leathern bag and sent adrift on a boundless sea before being set at liberty.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8703-8821 confidence: medium

Taliesin continues his flight as a fierce hull, bristly boar, and white grain of wheat on a hempen sheet; he says he was thrown into a dark leathern bag, sent adrift on a boundless sea, and set at liberty by the Lord God.

Taliesin says he was thrown into a dark leathern bag and sent adrift on a boundless sea before being set at liberty by God and later nursed.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8917-9040 confidence: low

Taliesin claims presence in the highest sphere, at Lucifer's fall, with Alexander, among the stars, in Canaan, at the crucifixion, in Arianrod's prison, at Nimrod's tower, in Noah's ark, and at Sodom and Gomorrah's destruction.

Taliesin says he was in Asia with Noah in the ark as part of his catalogue of ancient experiences.
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fijian

Tales from Old Fiji BEWILDERING A GHOST. / XXX INTRODUCTION / LORIMER FISON. / CAME UP TO WINDWARD 3; lines 2007-2075 confidence: medium

Langi goes weeping to the beach, ties old coconuts into a heap below high-water mark, waits for the tide, and floats out to sea before the trade-wind toward Ra.

After being expelled, Langi builds a heap of old coconuts, waits for the tide, and floats out over the sea toward Ra.
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Tales from Old Fiji CAME TO FIJI 21 / CAME TO FIJI 23 / CAME TO FIJI 25 / TO BUILD THEIR CANOES 29; lines 3043-3116 confidence: medium

The god throws his club into the sky, the clouds break, rain pours for many days, the sea rises over the land, and a wave sweeps away the Boat-builders' fence and town; Rokola and many drown, while many others float on trees, rafts, and canoes to mountain tops above the waves.

Many people float away over the waters on trees, rafts, and canoes until they reach mountain tops still above the waves.
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Tales from Old Fiji CAME UP TO WINDWARD 3 / CAME UP TO WINDWARD 5 / CAME UP TO WINDWARD 7 / CAME UP TO WINDWARD 9; lines 2344-2394 confidence: medium

"we were many, and the land was small"; some are to go aboard the great canoe with wives and children seeking windward lands.

A great canoe carries a migrating group with wives and children toward new lands.
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Tales from Old Fiji CAME TO ONEATA 93 / CAME TO ONEATA 95 / CAME TO ONEATA 97 / I02 THE ADVENTURES OF; lines 5646-5683 confidence: medium

At dark, Talingo floats away, taking the idle steer-oar from the stern, laying her child on its broad blade, and steadying it by the handle while the crew feast.

Talingo and her child escape into the water on the broad blade of a steer-oar and drift for four days before reaching land.
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Tales from Old Fiji I THE STORY OF LONGA-POA' / LONGA-POA 67 / LONGA-POA 69 / THE SAILING OF THE EXILES; lines 4384-4457 confidence: medium

The exiles gather food and water, hoist the sail, and the great canoe moves over the waters until land darkens behind them and the sun sets in the western sea.

The great canoe carries the exiles across open water and eventually becomes like their house while the sea becomes like their land.
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Tales from Old Fiji LONGA-POA 79 / LONGA-POA 8 1 / LONGA-POA 83 / LONGA-POA 85; lines 5018-5120 confidence: medium

The great Serpent-god floods the Mataisau Boat-builders because they killed Turu-kawa, his dove; twelve tie themselves to a big tree and drift to Kambara, ten survive, two are killed by sharks, and Kambara chiefs spare the survivors and make them carpenters, beginning canoes in the Windward region.

Twelve Boat-builders tie themselves to a big tree and drift over the waters to Kambara, with ten surviving.
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Tales from Old Fiji MATANDUA 115 / MATANDUA 117 / MATANDUA 119 / MATANDUA 121; lines 6402-6473 confidence: medium

Anga-tonu advises Matandua and his two friends to flee before the giant knows of them, return to the canoe, and save as many survivors as it can hold.

Anga-tonu urges Matandua to return to his canoe, escape alive, and take as many survivors as the canoe will hold to save their lives.
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finnic

Finno-Ugric, Siberian Mythology CHAPTER VI / DESTRUCTION OF THE WORLD / DESTRUCTION OF THE WORLD 363 / DESTRUCTION OF THE WORLD 365; lines 16228-16305 confidence: high

In a Soyot flood tale, a giant frog or turtle supporting the earth moves and the cosmic ocean floods the earth; an old man builds an iron-strengthened raft, saves his family, grounds on a high wooded mountain, and afterward recreates the world and teaches strong drink preparation.

The old man's raft is strengthened with iron, grounds on a high wooded mountain, is believed to remain there, and large nails are treated as remains of the vessel.
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Finno-Ugric, Siberian Mythology DESTRUCTION OF THE WORLD / DESTRUCTION OF THE WORLD 363 / DESTRUCTION OF THE WORLD 365 / DESTRUCTION OF THE WORLD; lines 16308-16387 confidence: high

Northern Siberian flood stories are said to explain many races and languages; Ugrians tell that raft survivors drifted apart and settled in different parts of the earth.

Survivors use rafts, floating logs, a boat, log-rafts, an iron ship, and a seven-bottomed beech-raft to survive flood or fire.
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Finno-Ugric, Siberian Mythology PLATE II / DEATH AND BURIAL / DEATH AND BURIAL / DEATH AND BURIAL; lines 1638-1719 confidence: medium

The passage describes an early custom among Ugrians and Karelian Finns of burying the dead bedded in a boat or punt; in parts of Karelia the coffin is called a punt, and the Ugrian oaken punt coffin is linked by Munkacsi to belief about the world of the dead.

Ugrians and Karelian Finns are described as burying the dead bedded in a boat or punt, and the Karelian coffin may be called a punt.
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Finno-Ugric, Siberian Mythology THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH 325; lines 14635-14718 confidence: high

Some American earth-fetching tales are intertwined with flood stories: a musk-rat brings sea-bottom mud to save people floating in a boat, raft, or tree-trunk; animals such as fox, wolf, or a Vogul raven report earth's growth, and Nanabozhu sends a wolf to circle the earth.

Some American variants intertwine earth-fetching with a flood story, where a musk-rat saves people floating in a boat, raft, or tree-trunk by bringing mud that grows into a new earth.
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Finno-Ugric, Siberian Mythology THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH; lines 14472-14548 confidence: high

Russian and North-West Siberian tales connect earth-fetching with flood stories; in a Samoyed tale from Turukhansk, seven people saved in a boat ask a diver-bird to seek land, and after seven days it returns with grassy turf in its beak, from which they ask God to create earth.

The Samoyed tale has seven people saved in a boat during rising waters who seek land and ask God to create earth from turf brought by a bird; a Russian variant makes a new earth after the flood.
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Finno-Ugric, Siberian Mythology THE TREE OF LIFE / CHAPTER VI / DESTRUCTION OF THE WORLD / DESTRUCTION OF THE WORLD 363; lines 16149-16225 confidence: high

Russian legend: the devil advises Noah’s wife to prepare strong drink; intoxicated Noah reveals God’s secret; the devil disturbs Noah’s work and enters the ark with Noah’s wife after she tempts Noah to pronounce the devil’s name.

The Russian and Altaic materials center on an ark; in the Altaic tale the flood hides or sinks the earth while Nama enters the ark with family, animals, and birds.
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Finno-Ugric, Siberian Mythology THE TREE OF LIFE / THE TREE OF LIFE / CHAPTER VI / DESTRUCTION OF THE WORLD; lines 16071-16146 confidence: high

In a Buriat tale, Burkhan advises a man to build a great ship before the flood; the man works in the forest and tells his curious wife he is only chopping wood.

The Buriat man builds a great ship and gathers family and animals; in the Sagaiyes tale God sends an iron vessel saving Noj, family, and animals.
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finnish karelian

Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16143-16329 confidence: medium

The mother tells him to take his father's vessel, cross nine oceans, and in the tenth sail to the forest-covered island and cliffs where his father hid from pursuers.

The mother tells Lemminkainen to take his father's vessel across nine oceans, and he launches a copper boat with sails to reach safety.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16331-16514 confidence: medium

Winds arise as bidden, rock the vessel over the ocean for two months and a third, and drive it toward the father's Isle of Refuge.

The passage centers on a hero's vessel carried by commanded winds and waves over the ocean to a named Isle of Refuge.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16516-16685 confidence: high

He rebuilds a new magic sailing vessel from small fragments of lumber, board, spool, and distaff, completing it with three powerful blows and secret knowledge.

Lemminkainen rebuilds a magic sailing vessel from small fragments using secret knowledge and three powerful blows.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16516-16685 confidence: medium

Lemminkainen rebuilds a magic sailing-vessel from small lumber and fragments of boards, spool, and distaff; with three blows the vessel is completed by secret knowledge and magical will.

Lemminkainen constructs a new magic vessel from scant fragments using secret knowledge, magical will, and three blows.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 17416-17614 confidence: medium

Untamoinen's people counsel how to kill the magic infant; they fasten him in a basket and lower him among reeds and rushes into deep waters.

The infant is sealed in a willow basket and lowered into deep water to die, but is later found alive on a billow.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 20371-20542 confidence: medium

Wainamoinen tells the ship to cease weeping and says it will sail to Sariola, sing Northland war-songs, and go with them to deadly combat.

Wainamoinen promises a northward voyage, rolls and sings the vessel onto the sea, helms it, commands it to sail, and the boat finally speeds across the waters.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23564-23746 confidence: low

At a broad river, Wainamoinen begins building a vessel with Ilmarinen’s aid, shaping rowlocks, oars, and rudder from oak, pine, and aspen.

The heroes build a boat and cross the Nawa waters during their search for the Fire-child.
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guiana amerindian

Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana TT TT / WRESTLING SHIELD. / CHAPTER XVIII. / FOLK-LORE.; lines 14795-14890 confidence: medium

Flooding is described as a common danger; people escape by canoe with family and live stock or seek high ground. The author says an Indian highest-flood story may be identified by a European hearer with Noah's flood and ark.

The passage describes traditions of a highest flood covering the small world known to the narrator and Indians escaping, with practical flood survival by canoe with family and live stock.
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Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana TT TT / WRESTLING SHIELD. / CHAPTER XVIII. / FOLK-LORE.; lines 14892-15004 confidence: medium

The author says many stories explain world features and argues that recurring legends may arise independently; he gives the world-flood and escape in a boat as an example.

The author explicitly mentions a world-flood tradition and escape in a boat as an example of recurring legend.
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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 1759-1846 confidence: medium

Amalivaca is said to have arrived in a bark during the subsidence of great waters and carved sculptures high on rocks bordering great rivers.

Amalivaca arrives in a bark during the subsidence of the great waters.
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Legends and Myths of the Aboriginal Indians of British Guiana LEGEND OF OKONOROTE. / ABORIGINAL TRIBES OF GUIANA. S7 / LEGEND OF THE DROUGHT. / LEGEND OF THE GREAT WATERS.; lines 2921-2982 confidence: medium

Eight men and six women stand in the disaster; the Master sees their hearts as true and good and tells them to take bahbi wood so they may float safely.

The survivors are told to take bahbi wood, which lets them float safely during the flood.
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Legends and Myths of the Aboriginal Indians of British Guiana LEGEND OF THE GREAT WATERS. / LEGEND OF KOROBONA. / LEGEND OF ABORE / THE LEGEND.; lines 3486-3676 confidence: medium

Abore considers known Warau methods for floating: logs with feet hanging in the water, light-branch rafts for smooth streams, a half gourd that floats but is unsuitable, and an oblong seed-pod as his best model.

Abore studies existing floating methods, rejects logs, rafts, and a gourd, models a vessel on an oblong seed-pod, and makes a wax canoe for escape over water.
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Legends and Myths of the Aboriginal Indians of British Guiana ORIGIN OF LIVING CREATURES. / ORIGIN OF THE WHITE RACE. / THE FIRE AND THE FLOOD. / THE LEGENDS.; lines 722-889 confidence: high

After time passes, violence and wrong abound; a new warning tells of an impending flood, and Marerewana, fearing for his wife and children, makes a great canoe.

Marerewana builds a large canoe before the great waters, roofs it for protection, and uses it to preserve his family through the flood.
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Legends and Myths of the Aboriginal Indians of British Guiana WARLIKE LEGENDS. / THE CARIB WAR PATH. / THE WAR ON THE ORINOCO. / I. THE FIRST PEOPLE.; lines 4779-4963 confidence: medium

While the deluge subsides, Amalivaca comes over the mighty waters, sailing in a large canoe from an unknown land or the other side, and is described as helping humankind.

A large canoe carries Amalivaca over the mighty waters during the deluge’s recession.
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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 10965-11075 confidence: medium

Groups trace descent from their namesake object or being: fire still visible, a child floating to Vanikolo in a bowl, grass giving birth to a female child, water, and fishes.

The tegmete people trace descent from a child who floated to Vanikolo from another place in a bowl.
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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 12803-12901 confidence: high

Polynesian practices include interment in Tonga, Samoa, and Tikopia; contracted, sitting, or extended positions; house or house-like burial; stone vaults for chiefs; and burial in canoes or hollowed logs representing canoes.

Bodies may be buried in a canoe or canoe-like log, placed on a platform resting on a double canoe, kept in canoes during mummification, sent adrift in a canoe, or generally placed in canoes or canoe-representations.
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The Melanesians of British New Guinea CHAPTER XXXIII / I. THE BIRTH OF THE SUN. / II. TUISUHEAIA THE RED EEL. / CHAPTER XXXIV; lines 24642-24763 confidence: medium

Some inhabitants climb a large tree; many fall into the sea as branches snap and drown. The tree breaks, splits into fragments, and men hold to large branches, drifting away from the disaster.

Men cling to large branches from a broken tree and drift by sea to multiple destinations after the disaster.
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The Melanesians of British New Guinea NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN. / II. TUISUHEAIA THE RED EEL.; lines 23590-23715 confidence: medium

The Lavarata lie about resting, go to the fallen tree with the village's best goods, push the trunk into the water, use branches as paddles, and live inside the hollow trunk.

The Lavarata clan travels by water inside a large hollow tree trunk and disappears toward the north-west.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 7334-7412 confidence: high

Qat and his brothers are associated with Tatgan; the story has Qat depart from Gaua, where the lake Tas was formerly a forested plain, and he cuts a large canoe from a large tree while his brothers ridicule him.

Qat makes a covered canoe, takes his wife, brothers, and living creatures into it, and departs as a deluge fills the island and sends the canoe to sea.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER II. / O H M / CHAPTER III. / SOCIAL REGULATIONS. CHIEFS.; lines 2613-2718 confidence: medium

A sacred wing-shaped stone called Vingaga represents a figure who came floating in a canoe to shore, founded Atabulu, gathered people, and later flew back to heaven.

Vingaga is said to have come floating in a canoe, founded Atabulu, gathered people, and later flown back to heaven.
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native american northeast woodlands

Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa MEMOIR 71 / CONTENTS. / CHAPTER I. / CHAPTER II.; lines 186-336 confidence: high

The contents list the Giant Lynx causing the World Flood, gathering animals on a raft, Muskrat diving for earth, and Nenebuc transforming the earth into a new world.

The contents state that the Giant Lynx causes the World Flood, animals gather on a raft, Muskrat dives for earth, and Nenebuc makes a new world from it.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 1883-1991 confidence: high

As soon as the queen dies, a giant stream pours from the cave, the lake rises, and Nenebuc says it will flood the world. He cuts trees, makes a raft, and takes aboard swimming animals so animals will remain after the flood.

Nenebuc makes a raft, animals swim to it, and he takes them aboard so animals will exist after the flood.
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Notes on the Eastern Cree and Northern Saulteaux DOCTORS AND MEDICINES. / WAR CUSTOMS. / MORTUARY CUSTOMS. / SOME NOTES ON FOLKLORE.; lines 4213-4321 confidence: medium

Wisagatcak breaks the dam with a pointed juniper stick; the water rises, he makes a log raft, and "took aboard a pair of every kind of animal" while the Big Beaver conjure revenge.

After the dam is broken, water rises, Wisagatcak makes a log raft, takes a pair of every kind of animal aboard, and drifts for two weeks.
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Notes on the Eastern Cree and Northern Saulteaux SOCIAL ORGANIZATION. / RELIGION. / MORTUARY CUSTOMS. / NORTHERN SAULTEAUX TALES.; lines 8779-8854 confidence: high

The panthers discover the dead Panther, say WisEkejack killed their brother, decide to kill him by making a flood, cause the waters to rise, and WisEkejack builds a raft onto which the animals get.

The panthers raise a flood to kill WisEkejack; he builds a raft, and the animals board it while only water is visible.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 6462-6555 confidence: medium

The brother shakes his sister until she is very small, places her inside the arrowhead, shoots her eastward through the smoke-hole, and the arrow lands on a far stone, bursts, and releases her.

The brother makes his sister very small, places her inside the cavity of an arrowhead, and shoots her east toward a safe place, where she emerges after the arrow bursts.
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Seneca Fiction, Legends, and Myths CIJBTIX / HIWITTJ / FICTION / FICTION; lines 12778-12868 confidence: medium

The old Oanos man gives a white flint canoe containing black paint and mysterious powder and instructs the men to paint faces, apply powder to wounds, wash with cold water, blow on the chief, and give powder-water to drink.

The old man gives a white flint in canoe form containing paint and powder, and the envoys then return quickly in the boat.
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native american plateau

Myths of the Modocs MYTHS OF THE MODOCS 175 / MYTHS OF THE MODOCS 177 / MYTHS OF THE MODOCS 179 / MYTHS OF THE MODOCS 181; lines 9356-9439 confidence: medium

Tsmuk and his younger son enter the canoe; the old woman raises a strong wind; Tsmuk thinks of a storm, and a terrible whirlwind strikes the canoe and drives it back to shore.

The canoe is propelled by wind, reaches the island, enlarges as shells and beads are loaded, and later responds when addressed.
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Myths of the Modocs MYTHS OF THE MODOCS 267 / THE SLOA BROTHERS / CHARACTERS / MYTHS OF THE MODOCS 269; lines 13966-14062 confidence: medium

On the island the elder sister finds tracks and searches tula grass; the little sister sees her coming, hollows a spear of tula grass like a canoe, puts the brother in it, and they go under the water home.

The little sister hollows tula grass into a canoe-like form, places the brother in it, and they go under the water to return home.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 833-997 confidence: high

Kunyan is summarized as making arrows, killing people, building a raft during a threatened deluge, collecting animals on it, raising mud from the sea bottom to create a new earth, and obtaining water for himself.

Kunyan builds a raft when a deluge threatens, gathers animals, and raises mud from the sea bottom from which a new earth is created.
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Traditions of the Thompson River Indians of British Columbia TEST TARGET (MT-3) / XXXVIII. THE BROTHERS. / SS ER ER / NOTES.; lines 6439-6559 confidence: medium

Some say Coyote escaped in a canoe with other people; the canoe of the Nzfiké’ski Indians broke loose and drifted ashore near mountains of that name.

One note says Coyote escaped in a canoe with other people, and another note says some place Coyote’s solitary episode after the Flood.
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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 1828-1932 confidence: high

Coyote turns himself into a piece of wood; three men enter a canoe, reach the Nzfiké’ski Mountains, and are later transformed into stone with the canoe.

Three men enter a canoe during the flood and reach the mountains.
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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 7125-7241 confidence: medium

SLuq is identified as a large basket with a lid. A variant says the person set adrift later drifted ashore and was found alive and well; the note compares Comox and Kwakiutl sources.

A note reports that an unnamed person set adrift in a lidded basket drifted ashore and was found alive and well.
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slavic

Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND / IMPERISHABLE; lines 5323-5451 confidence: medium

The letter says Princess Sudolisu lives "Beyond the nine kingdoms, far beyond the ocean" in a silver vessel; the king orders Niezguinek to get her or be killed.

Princess Sudolisu lives shut inside a silver vessel with golden masts, which is guarded by Yaga and later moves in response to the diamond key and command.
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Fairy Tales of the Slav Peasants and Herdsmen TIME AND THE KINGS OF THE ELEMENTS / THE TWELVE MONTHS / THE SUN OR THE THREE GOLDEN HAIRS OF THE OLD MAN VSEVEDE / THE SUN; OR, THE THREE GOLDEN HAIRS OF THE OLD MAN VSEVEDE; lines 779-904 confidence: high

The servant throws basket and baby from a bridge into a deep river; the basket floats safely, a fisherman retrieves it, and the fisherman and his wife adopt the infant and name him Plavacek, 'the floater.'

The baby is thrown into the river in a basket, floats safely, and is rescued and adopted by a fisherman and his wife.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MARYA MOREVNA. / VARIANT OF THE RESCUE OF IVAN TSAREVICH AND THE WINNING OF THE COLT. / YELENA THE WISE. / THE SEVEN SIMEONS, FULL BROTHERS.; lines 7137-7259 confidence: medium

The third Simeon says that if his eldest brother makes him an axe, one or two strokes with it will immediately produce a ship.

The third Simeon says an axe stroke or two will immediately produce a ship.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore GHOST STORIES. / FOOTNOTES: / CHAPTER VI. / LEGENDS.; lines 14053-14145 confidence: high

The passage introduces animal legends, says Old Ritualists avoid crayfish as created by the Devil, and says the snake is esteemed for stopping with its head a hole gnawed in the Ark by the Devil in mouse form, saving Noah and his family.

The Devil, in the form of a mouse, gnaws a hole in the Ark, and the snake stops the leak with its head, preserving Noah and his family.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore SOZH AND DNIEPER. / FOOTNOTES: / CHAPTER IV. / MAGIC AND WITCHCRAFT.; lines 11312-11436 confidence: medium

The king orders the married couple placed in a tub, tarred over, and thrown into the water.

The married couple are placed in a tarred tub, thrown into the water, float on the sea, and are later brought ashore.
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Sixty Folk-Tales from Exclusively Slavonic Sources ILLYRIAN-SLOVENISH STORIES 297 / WESTERN SLAVONIANS. / I.--LONG, BROAD, AND SHARPSIGHT. / II.--'THE THREE GOLDEN HAIRS OF GRANDFATHER ALLKNOW.'; lines 838-934 confidence: medium

The king, alarmed by the prophecy, obtains the charcoal-burner's baby and orders a servant to drown him. The servant puts the baby in a basket and throws it into a deep broad river from a narrow foot-bridge.

The baby is put in a basket, thrown into the river, floats unharmed, and is rescued and adopted by a fisherman and his wife.
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african akan

Ashanti THE SACRED GROVE AT SANTEMANSO / REPAIR OF BURIAL QUARTERS 135 / BAY A CEREMONY / RELIGION: BAY A CEREMONY; lines 10366-10486 confidence: medium

A shrine is defined as the potential abode of a superhuman spirit, generally a brass pan or bowl containing ingredients, which can become the temporary dwelling or resting-place of non-human spirits.

The shrine is generally a brass pan or bowl containing ingredients and becomes the temporary dwelling or resting-place of a spirit when that spirit enters it.
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Ashanti WITH A BRIEF NOTE ON KUDUO / WITH A BRIEF NOTE ON KUDUO / WITH A BRIEF NOTE ON KUDUO / WITH A BRIEF NOTE ON KUDUO; lines 20098-20220 confidence: medium

Kuduo were used as ceremonial vessels in which to place offerings during the ceremony of washing the ntoro and in other religious rites.

Kuduo are described as ceremonial vessels in which offerings are placed during washing the ntoro and other religious rites.
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Ashanti WITH A BRIEF NOTE ON KUDUO / WITH A BRIEF NOTE ON KUDUO / WITH A BRIEF NOTE ON KUDUO / WITH A BRIEF NOTE ON KUDUO; lines 20098-20220 confidence: high

When the owner died, his kuduo was buried with him, and gold dust and aggrey beads were placed within it.

A kuduo is buried with its owner after death, and gold dust and aggrey beads are placed within it.
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Ashanti WITH A BRIEF NOTE ON KUDUO / WITH A BRIEF NOTE ON KUDUO / WITH A BRIEF NOTE ON KUDUO / WITH A BRIEF NOTE ON KUDUO; lines 20098-20220 confidence: high

Some kuduo are reverenced as shrines; the Kokofu example was said to have belonged to Anotchi, a famous priest who lived in the reign of Osai Tutu.

Some kuduo are reverenced as shrines, and a bowl or basin at Nsoko is venerated as a god and has a custodian.
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Ashanti XXIII / THE GOLDEN STOOL 1 / THE GOLDEN STOOL / THE GOLDEN STOOL; lines 18874-18926 confidence: medium

Anotchi says the stool contains the sunsum of the Ashanti nation and its power, health, bravery, and welfare; hair and nail pieces from leaders are mixed with medicine, drunk, and applied to the stool.

Anotchi states that the stool contains the sunsum, soul or spirit, of the Ashanti nation.
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inca

First Part of the Royal Commentaries of the Yncas, Vol. II CHAPTER XXII. / COMMENTARIES OP THE YNCAS. / EIGHTH BOOK OE THE BOYAL / COMMENTARIES OF THE YNCAS.; lines 17977-18019 confidence: medium

“The canoes are fastened to the stems of trees until the floods abate.” The same passage says floods cover fields and villages and inhabitants live in canoes for three months.

Floodwaters cover fields and villages, while inhabitants live in canoes for three months and fasten the canoes to tree stems until the water abates.
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Narratives of the Rites and Laws of the Yncas THE ANTIQUITIES OF PEEU. / ANTIQUITIES OF PERU. 69 / ANTIQUITIES OF PERU. 71 / ANTIQUITIES OF PERU. 73; lines 3730-3807 confidence: medium

At about five in the morning, Tonapa enters the lake with the youth, and his mantle bears him on the water as a boat.

Tonapa enters the lake with the youth, and his mantle bears him up on the water and serves in place of a boat.
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Narratives of the Rites and Laws of the Yncas THE ANTIQUITIES OF PERU. / ANTIQUITIES OP PERU. 69 / ANTIQUITIES OP PEEU. 71 / ANTIQUITIES OF PERU. 73; lines 3320-3394 confidence: medium

At dawn, about five in the morning, Tunapa enters the lake with the youth, and his mantle bears him on the water and serves as a boat.

Tunapa enters the lake with the youth, and his mantle bears him up on the water and serves in place of a boat.
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Narratives of the Rites and Laws of the Yncas THE FABLES AND RITES OF / THE YNCAS. / THE FABLES AND KITES OF THE YNCAS, / CHRISTOVAL DE MOLINA,; lines 534-623 confidence: medium

The fable says all people and created things perished, the water rose above the highest mountains, and 'No living things survived except a man and a woman who remained in a box.'

The man and woman survive the deluge in a box while all other living things perish.
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Narratives of the Rites and Laws of the Yncas XX INTRODUCTION. / AN ACCOUNT / THE FABLES AND RITES OF THE YNCAS, / CHRISTOVAL DE MOLINA,; lines 746-837 confidence: medium

“No living things survived except a man and a woman who remained in a box”; after the waters subsided, the wind carried them to Huanaco/Tiahuanaco.

The man and woman survive the deluge by remaining in a box.
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native american southeast

Myths of the Cherokee IV--STORIES AND STORY TELLERS / V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION; lines 12419-12522 confidence: high

A man's dog howls at the river, speaks, warns of a coming great freshet, tells him to make a raft and first throw the dog into the water, and gives its worn neck and exposed bones as a sign.

The dog foretells a great freshet, instructs the man to build a raft, and the man and his family survive while the rest of the world drowns.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 20624-20716 confidence: medium

The tribes and clans march separately, clan members wear differently colored feathers on their ears, and two standards are carried: a white civil standard controlled by priests and a red war/alarm standard controlled by war priests; the white standard is set before the ark or palladium when resting.

The white standard is erected before a building identified parenthetically as the ark or palladium when the people rest.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 25856-25951 confidence: high

The Cherokee sacred ark is described in sources; its capture by the Delawares is mentioned, and old priests attributed later tribal degeneracy to its loss while refusing to disclose its contents.

The Cherokee ark is described as sacred, its capture is associated by priests with later tribal degeneracy, and the passage compares it to tribal medicines on which existence and prosperity depend.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 25856-25951 confidence: high

The Cherokee sacred ark is described in sources; its capture by the Delawares is mentioned, and old priests attributed later tribal degeneracy to its loss while refusing to disclose its contents.

Priests refuse to tell the ark’s contents; an armed sentinel prevents a stranger from viewing inside the ark, treating the attempt as pollution of a sacred vehicle.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 20211-20287 confidence: high

"the Great Spirit before the floods came commanded them to embark in a big canoe"

The Great Spirit commands the surviving family and animals to embark in a big canoe before the flood; the canoe later reaches the rock.
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navajo

Navaho Legends II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI.; lines 6576-6674 confidence: medium

After receiving four roasted wood-rats, he goes to the San Juan River, selects a cottonwood, uses fire and mud, and plans a hollow vessel to go downriver; the text says it is his own plan and unlike the Navahoes' rafts.

Nati'nesthani forms his own plan for a hollow vessel to go down the San Juan River and constructs it from a cottonwood log.
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Navaho Legends II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI.; lines 6676-6766 confidence: medium

Nati'nesthani makes cedar-bark plugs, seals the hollow log’s openings, prepares an inside plug, and returns home to his grandmother’s house while collecting wood-rats.

Nati'nesthani prepares a hollow, sealed log with provisions and intends it to carry him far away on the Old Age River.
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Navaho Legends II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI.; lines 6768-6860 confidence: high

The gods inspect the Navaho's bundle and find all required items. Nayénezgani, Tó`badzistsíni, and Hastséoltoi arrive; Nayénezgani asks about the attempted log plan, hears the Navaho's wish to go to To`ye'tli or down the San Juan, and says he shall go.

The Navaho wants to go where the rivers meet or where waters bear him; the gods hollow a spruce log large enough for his body, provide food and water, seal the ends with clouds, and add watertight crystal windows.
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Navaho Legends II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI.; lines 6862-6956 confidence: medium

A heavy log with a man inside must be carried to the river; some bearers say that if it falls, the Navaho will not make his journey.

A man is inside the log; the log is launched and guided downstream, and the passage explicitly states that the Navaho's journey depends on the log being carried.
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Navaho Legends II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI.; lines 7038-7122 confidence: high

The gods return Nati'nesthani to his log; Tó`nenili opens a passage through the river and drains the hollow, the Navaho crawls in, and the gods plug and launch the log.

The Navaho travels inside a hollow, plugged log set floating down the river, through a whirling lake, and is released with supplies at land.
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persian

Persian Literature, Volume 1 BY HFIZ / INTRODUCTION / FRAGMENT BY HFIZ / THE DIVAN; lines 15628-15807 confidence: high

"To men of God be friendly: in Noah's ark was earth / Which deemed not all the deluge one drop of water worth."

Noah's ark and the deluge are explicitly invoked in a moral or devotional statement about men of God.
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Persian Literature, Volume 1 LXXXV / LXXXVI / LXXXVII / LXXXVIII; lines 16371-16460 confidence: high

The revolving Sphere is changeful; the Ka'bah-bound traveler may suffer desert thorns; if death’s flood sweeps life away, Noah steers the ark over dark billows; the stage is perilous, the goal unseen, and God surveys all change.

The poem imagines death’s flood sweeping life away while Noah steers the ark over dark billows.
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Persian Literature, Volume 1 THE DEATH OF ISFENDIYR / THE DEATH OF RUSTEM / BAHMAN / HMAI AND THE BIRTH OF DRB; lines 13449-13550 confidence: high

At seven months, Hma wraps the boy in rich garments, puts him in a fastened box, gives it to two confidential servants, and has it thrown into the Euphrates at night; she fears losing authority and the crown to him but says God may preserve him elsewhere.

The child is enclosed in a covered box or little ark, cast into the Euphrates, floats downstream, and is later found and raised by another household.
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Persian Literature, Volume 1 THE DEATH OF RUSTEM / BAHMAN / HMAI AND THE BIRTH OF DRB / DRB AND DR; lines 13667-13727 confidence: medium

Drb begins a just reign, enriches the washerman and his wife, and requires them to keep washing at the river-side in case another floating box with an infant appears.

Drb explicitly imagines the washerman and wife finding another box floating down the stream containing another infant.
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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 sage regardeth as a sea this world” and “There seventy gallant ships go sailing past.”

The world is framed as a sea where all must face drowning waves; a stately vessel contains Muhammad, 'Ali, and their kin, and the speaker chooses to go down with them while expecting rescue from the Lord.
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zoroastrian

Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast XXXIV PAHLAVI TEXTS. / INTRODUCTION. XXXV / INTRODUCTION. XXXIX / INTRODUCTION.; lines 2360-2445 confidence: medium

After Hushe^ar's three-hundredth year, the winter of Malkos destroys all animals and vegetation, leaving only one human survivor out of ten thousand.

The winter of Malkos destroys animals and vegetation and leaves only one human in ten thousand, after which the world is repeopled from Yim's enclosure.
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The Zend-Avesta, Part I: The Vendidad FARGARD I. / FARGARD I. / FARGARD I. / IO VENDIDAD.; lines 5399-5447 confidence: medium

The second part is summarized: a dire winter will destroy every living creature; advised by Ahura, Yima builds a Vara to keep seeds of all animals and plants, and the blessed live happily there under his rule.

A dire winter will destroy every living creature, and Yima builds the Vara to preserve the seeds of animals and plants.
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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: later Mazdean cosmology made the world end by fire, and the Var of Yima became 'a sort of Noah's ark.'

The Var of Yima is described as becoming a sort of Noah's ark.
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The Zend-Avesta, Part I: The Vendidad FARGARD II. I 3 / FARGARD II. I 5 / FARGARD II. I J / FARGARD II. 1 9; lines 5825-5915 confidence: medium

Yima makes a Vara as an abode for men and fold for flocks; within it he makes waters flow, settles birds by evergreen banks with never-failing food, and establishes dwelling places.

The Vara is an enclosed, sealed abode and fold containing humans, animals, flowing water, food-bearing vegetation, and preserved seeds of living kinds.
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The Zend-Avesta, Part I: The Vendidad FARGARD II. I I / FARGARD II. I 3 / FARGARD II. I 5 / FARGARD II. I J; lines 5735-5822 confidence: medium

The passage commands the making of a square Vara as an abode for men and fold for flocks, and names seeds of sheep, oxen, men, dogs, birds, and red blazing fires to be brought there.

The Vara functions as an enclosed abode and fold into which seeds of humans, animals, trees, and fruits are brought, including two of every kind kept inexhaustible.
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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 1176-1321 confidence: medium

A voyager sails through raging waves and calls on frail wood; divine providence makes a way in the sea and saves; men entrust lives to little wood and pass over the sea by ship.

Sea travel occurs through raging waves by wood or ship, and divine providence is said to govern the passage and save.
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The Bible, Douay-Rheims, Book 25: Wisdom The Bible, Douay-Rheims, Book 25: Wisdom / THE HOLY BIBLE / THE BOOK OF WISDOM; lines 1176-1321 confidence: high

When proud giants perished, the hope of the world fled to a vessel governed by the divine hand, leaving seed of generation; the wood by which justice comes is blessed.

When proud giants perish, the world's hope flees to a vessel governed by the divine hand and leaves seed of generation.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 6655-6814 confidence: high

David is remembered for swearing not to rest or sleep until finding a place and habitation for the LORD; worship at the LORD's tabernacles and footstool is invoked, with the ark of strength.

The LORD is asked to arise into rest with the ark of strength; Zion is chosen and desired as the LORD's habitation, rest, and dwelling.
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The Bible, King James Version, Book 66: Revelation The Bible, King James Version, Book 66: Revelation / Book 66 Revelation; lines 824-948 confidence: medium

The temple of God opens in heaven, the ark of his testament is seen, and lightning, voices, thunder, earthquake, and hail occur.

The opened heavenly temple reveals the ark of his testament.
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native american california

Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 2130-2289 confidence: medium

Yoholmit floats in her basket on the great waves, laughs and shouts; Olelbis gives her the names Surut Womulmit and Mem Hlosmulmit, and she calls for the water to grow big and deep so she can float all her life.

Yoholmit floats in a basket on the great waves, and a hollow log carries Tede Memtulit and Bisus people during the flood episode.
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Creation Myths of Primitive America PERSONAGES / TITINDI MAUPA AND PAIOWA / PERSONAGES / PERSONAGES; lines 16827-16987 confidence: medium

Chuhna is Juka's sister and is described as skilled at spinning and rope twisting; she has "a willow basket as big as a house" and "a rope which reached up to the sky."

Chuhna tells everyone to enter her house-sized basket so she can take them to the sky where Haka Lasi cannot find them.
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Yana Texts THE CREATION OF THE YANA.111 / VI. ORIGIN OF SEX, HANDS, AND DEATH. / ORIGIN OF SEX, HANDS, AND DEATH.ISI / THE ROLLING SKULL.191; lines 2411-2510 confidence: medium

The people propose escaping into the sky; Coyote insists on lying in the basket; the chief tells all to enter and calls Spider Woman to pull them up.

The people attempt to escape by entering a basket and being pulled skyward by Spider Woman, but Coyote makes a hole and the basket breaks apart.
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Yana Texts Yana Texts / INTRODUCTORY REMARKS.; lines 723-845 confidence: medium

Eagle warns everyone that the place is burning, asks Spider about strong rope, and Spider tells everyone to enter his large tule basket, ties it to the sky, and pulls the people and children upward; Coyote lies in the bottom.

Spider places the people and children in a large tule basket, ties it to the sky, and pulls them upward to escape fire.
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shinto

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 1545-1690 confidence: high

Their first child is the leech, placed in a reed-boat and sent adrift; Ahaji is also not counted. They return to Heaven and report; the Heavenly Gods divine that the woman spoke first and tell them to return.

The first child, the leech, is placed in a reed-boat and sent adrift; the translator’s note compares this with other infant-in-vessel traditions.
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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 1692-1854 confidence: medium

The leech-child cannot stand upright at three years old and is placed in the rock-camphor-wood boat of Heaven and abandoned to the winds.

The leech-child is placed in the rock-camphor-wood boat of Heaven and abandoned to the winds.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ILL 17. / III. 18, / III. 19. / III. 24.; lines 7481-7657 confidence: medium

Naga-sune-hiko's messenger says Nigi-haya-hi, child of the Heavenly Deity, came down from Heaven in a Rock-boat, married Naga-sune-hiko's younger sister, had a child named Umashi-ma-te, and was taken as Naga-sune-hiko's lord.

Nigi-haya-hi is called a child of the Heavenly Deity who came down from Heaven riding a Rock-boat of Heaven.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 KV: 53: / A.D. 653. / SEXV, 54, / XXV. 55.; lines 13670-13766 confidence: medium

Takada no Nemaro and other ambassadors to Great Thang drown when their ship sinks at the Gate of Takashima; five men lash themselves to a plank, float ashore, and Kadobe no Kogane makes a bamboo raft; the five go six days and nights without food, and Kogane is rewarded.

Only five men survive a shipwreck by fastening themselves to a plank and then using a bamboo raft made by Kogane.
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andamanese

On the Aboriginal Inhabitants of the Andaman Islands ANDAMANESE EQUIPPED FOR JOURNEY. / ANDAMANESE SHOOTING, DANCING, SLEEPING, AND GREETING. / PLATE IX. / SHOOTING FISH IN TIDAL CREEK NEAR PORT BLAIR.; lines 10120-10228 confidence: high

“the escape of four persons in a boat when the world was submerged”

The passage explicitly reports a tradition in which four persons escape in a boat when the world is submerged.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 7895-8002 confidence: high

After Tomo and his wife disappear, Ko̱lwo̱t holds headship and is first to spear and catch turtles; after later disobedience Puluga sends a flood that destroys all living; four named persons survive in a canoe and Puluga re-creates animals and birds.

Puluga’s anger leads to a flood that destroys all living; four persons escape in a canoe, and Puluga later re-creates animals and birds.
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The Andaman Islanders: A Study in Social Anthropology PERSONAL ORNAMENT; LITTLE ANDAMAN. / HAIR-DRESSING, SCARIFICATION, AND BODY-PAINTING. / ORNAMENTATION. / CANOES.; lines 14296-14384 confidence: low

Large canoes are chiefly used for journeys, can hold about thirty people with baggage, are safer than outriggers in rough sea, and have enabled freer movement between islands.

The passage repeatedly presents canoes and rafts as means of water travel, including inter-island journeys, possible ancestral sea migration, and river or creek crossings.
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estonian

The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SLYBOOTS. / THE GOLD-SPINNERS. / SECTION II / THE WOOD OF TONTLA.; lines 6317-6414 confidence: low

The water drops make the garden vanish and water spread to the horizon; the shell expands into a boat and the fish-bones become oars.

The mussel-shell expands into a boat, the fish-bones become oars, and the children travel on waves among other boats.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE OFFICIOUS FLIES. / THE END / VOL. II. / FOOTNOTES:; lines 17242-17373 confidence: medium

The note says many countries tell animal-Devil stories; in Estonia the wolf and dog are hostile to the Devil, while an Eastern explanation says Iblees entered Noah’s ark by clinging to the ass’s tail after Noah told the ass to enter even if the Devil was with it.

In the cited anecdote, Iblees clings to the ass and enters when Noah tells the ass to enter even if the Devil is with it.
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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 15120-15404 confidence: low

Entries include an ark with an ass entering, Aschenputtel as German name for Cinderella, Ash-Katie/Tuhka-Triinu as Cinderella, Beauty and the Beast, and Bluebeard.

The index includes the entry 'Ark, ass entering.'
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hawaiian

Hawaiian Folk Tales: A Collection of Native Legends HIKU AND KAWELU / LOCATION OF THE LUA O MILU / LONOPUHA; OR, ORIGIN OF THE ART OF HEALING IN HAWAII / KAPEEPEEKAUILA; OR, THE ROCKS OF KANA; lines 1586-1719 confidence: medium

Kana draws two named canoes, Kaumueli, from the forest, equips them, appoints fourteen rowers, embarks with Waka-i-lani, and sets out to wage war on Kapeepeekauila before the canoes ground on a ledge.

Kana produces twin named canoes, Kaumueli, equips them for travel, and the canoes carry the party through water and monster obstacles toward Haupu.
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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 7087-7378 confidence: high

Kaiakahinalii is glossed as the Flood, and 'He waa halau Alii o ka Moku' is glossed as the royal vessel, the ark.

One entry defines Kaiakahinalii as the Flood, and another defines a royal vessel as the ark.
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Hawaiian Folk Tales: A Collection of Native Legends T. G. T. / CONTENTS / ILLUSTRATIONS / LEGENDS RESEMBLING OLD TESTAMENT HISTORY; lines 435-512 confidence: high

A legend says that in Nuu's time the flood Kaiakahinalii came upon the earth, destroyed all living beings, and that Nuu built a large vessel with a house on top by command of his god; he and his wife, three sons, and sons' wives were saved.

The flood destroys all living beings, but Nuu builds a large vessel by command of his god and survives with his wife, sons, and sons' wives.
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jain

Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK I, LECTURE I4. 325 / BOOK I, LECTURE I5. 329 / FIFTEENTH LECTURE, / CALLED; lines 18777-18871 confidence: medium

A purified soul is compared to a ship in water; "like a ship reaching the shore he gets beyond misery."

The purified soul is explicitly compared to a ship in water reaching the shore and getting beyond misery.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) ELEVENTH LECTURE, / CALLED / THE, PATH. / BOOK I, LECTURE II. 313; lines 18014-18113 confidence: medium

A blind-born man in a leaky boat wants to reach the shore but drowns; similarly, unworthy heretical Sramanas in the full current of Samsara incur great danger.

The blind-born man in a leaky boat attempts to reach the shore but drowns; this is applied to unworthy Sramanas in the current of Samsara.
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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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malagasy

The Great African Island: Chapters on Madagascar CHAPTEE IX. / THE FILANJANA. 175 / PEGU PONIES. 177 / CURIOUSLY-COXSTRUCTED BOATS. 179; lines 8788-8879 confidence: medium

The passage says papyrus boats are noticed by ancient writers and cites Plutarch describing Isis going in search of Osiris's body “in a barque made of the papyrus.”

The cited Plutarch passage has Isis searching for Osiris's body while traveling in a papyrus barque.
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The Great African Island: Chapters on Madagascar INTERMEDIATE STAGES. 1 19 / LIGHT AFFORDED BY TRADITION: 121 / A BARA WARRIOR. 127 / BEZANOZANO. 129; lines 6396-6479 confidence: medium

In the rainy season, water enters the houses; the people layer zozoro into a raft, place hearth and beds on it, and live on it as it rises and falls with the water.

The inhabitants make a raft-like platform from layered zozoro and live on it with hearth and beds as water rises and falls during the rainy season.
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The Great African Island: Chapters on Madagascar WORDS USED IN RELIGION. 163 / CHAPTEE VIII. / DESIGNATION FROM CHILDREN. 167 / SAKALAVA CUSTOMS. 169; lines 8348-8439 confidence: medium

A king’s corpse is called ny masina, “the sacred”; it is “hidden” rather than buried; the tomb is trano masina, “the sacred house”; the silver coffin is lakambola, “the silver canoe.”

The royal silver coffin is explicitly termed lakambola, “the silver canoe.”
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zuni

Zuni Folk Tales THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER / THE BOY HUNTER WHO NEVER SACRIFICED TO THE DEER HE HAD SLAIN: / OR THE ORIGIN OF THE SOCIETY OF RATTLESNAKES; lines 4718-4826 confidence: high

The Deer-being instructs the youth to use a large and smaller knife to cut down and hollow a great tree, leaving a large end, making a round door at the smaller end, cutting a closable top hole, and padding the inside with cotton.

The youth constructs a sealed, padded hollow-log vessel, stocks it with sacred provisions, enters it, and instructs his uncles to roll it into the river for his journey.
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Zuni Folk Tales THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER / THE BOY HUNTER WHO NEVER SACRIFICED TO THE DEER HE HAD SLAIN: / OR THE ORIGIN OF THE SOCIETY OF RATTLESNAKES; lines 4828-4933 confidence: medium

An unnamed group rolls the log into the river, watches it disappear and later move toward the Western Waters, then turns back toward homes under the Mountains of the South.

The young man is carried inside a log-vessel down the river and onto the Great Waters until he reaches an island-like mountain.
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Zuni Folk Tales THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER / THE BOY HUNTER WHO NEVER SACRIFICED TO THE DEER HE HAD SLAIN: / OR THE ORIGIN OF THE SOCIETY OF RATTLESNAKES; lines 4935-5045 confidence: medium

The maiden bores many holes in a log and inserts crooked fangs slanting toward the rear.

A modified log functions as a sealed floating craft carrying the maiden and youth over the waters for months.
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african bantu

The Life of a South African Tribe, Vol. I (The Social Life) MANKHELU / SPOON -EL1AS / PRELIMINARY CHAPTER / A. PREHISTORIC PERIOD.; lines 832-933 confidence: medium

The Tembe clan is said to come from Kalanga country by the Nkomati river on a floating island of papyrus, cross the Tembe river, settle south of the Bay, and place sons to govern; the salutation Nkalanga is linked to northern/Kalanga origin.

The Tembe clan is said to have traveled by river on a floating island of papyrus and crossed the Tembe river.
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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 14578-14674 confidence: medium

During war with Tembe, the Maputju are said to have captured the mhamba; drought followed because the gods were irritated. The Maputju put the mhamba into a goat, led it to the boundary river of Tembe country, and threw it into the water, after which the rightful owners recovered it.

The story says enemies captured the mhamba, drought followed, and the captors returned it by placing it inside a goat and casting it into a boundary river; the author explicitly compares the story to the capture of the ark of the covenant by the Philistines.
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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 1907-2004 confidence: high

In 'The Baby in the Box,' a jealous mother waits until her husband goes bear-hunting in the mountains, puts the baby into a box, sets it afloat on the river, and lies that he disappeared.

The baby is placed in a box, floated down the river, found by another household, and later identified and recovered by the father.
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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 1907-2004 confidence: medium

In 'The Baby in the Box,' a woman jealous of her husband's love for their son sets the baby afloat in a box on the river while the husband is bear-hunting in the mountains, then lies that the child disappeared; the father grieves and refuses food.

The mother places the baby in a box and lets it float down the river; the father later finds the same box and boy downstream.
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basque

Basque Legends DRAGON. / EZKABI-FIDEL. / SUGGESTED EXPLANATION OF THE ABOVE TALE (THE LADY-PIGEON AND HER COMB). / THE YOUNG SCHOOLBOY.; lines 5585-5655 confidence: medium

The captain knocks out a barrel head, puts his son inside, closes it, throws it into the sea, and a storm casts it ashore.

The father shuts the boy in a barrel, throws it into the sea, and a storm casts it ashore, where the boy is rescued.
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Basque Legends MAHISTRUBA, THE MASTER MARINER. / DRAGON. / EZKABI-FIDEL. / SUGGESTED EXPLANATION OF THE ABOVE TALE (THE LADY-PIGEON AND HER COMB).; lines 5491-5582 confidence: medium

The wife, suspecting something, takes money; Laur-Cantons puts her in a chest and throws it into the sea; people on the shore recover the chest and open it after hearing a living person inside.

Laur-Cantons places his wife in a chest and throws it into the sea; she remains alive and is rescued when the chest is recovered.
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christian apocrypha

The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER II. / CHAPTER III. / CHAPTER IV. / CHAPTER V.; lines 10804-10893 confidence: high

Noah is proved faithful, preaches regeneration to the world by his ministry, and the Lord saves all living creatures that enter the ark together.

Noah is faithful; living creatures enter the ark, and the Lord saves them through Noah.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XIX. / CHAPTER XX. / CHAPTER XXI. / CHAPTER XXII.; lines 8082-8264 confidence: medium

The command to Moses about the ark of testimony is interpreted through the ark’s dimensions as indicating that Jesus Christ would come in the ark or tabernacle of a body; Scripture is said to testify that he is Son of God, Lord, and King of Israel.

The ark of testimony and its measurements are interpreted as indicating Christ’s coming in the ark or tabernacle of a body.
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confucian

The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. II, THE KAU HEXAGRAM. 155 / SECT, II. THE SHANG HEXAGRAM. 159 / SECT, II. THE KO HEXAGRAM. 167 / SECT. I. THE TING HEXAGRAM. 169; lines 9007-9138 confidence: medium

A weak first line with a strong correlate is explained through an overturned caldron whose bad accumulated contents are emptied, making an apparently disastrous overturning lucky.

The caldron is overturned to empty bad contents, contains good fare or meat, and has fittings used to describe ruler-minister relations.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. II. THE FANG HEXAGRAM. 183 / SECT. II. THE SUN HEXAGRAM. 189 / SECT. II. THE HWAN HEXAGRAM, 195 / SECT. I. THE HSIAO KWO HEXAGRAM. 203; lines 10596-10728 confidence: low

The commentary explains the hexagram in terms of completion, crossing a stream, and the state vessel safely crossing a great and dangerous stream, while the new government still requires consolidation.

The commentary uses the image of the state vessel brought safely across, or not yet brought across, a great and dangerous stream to describe completion and non-completion.
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georgian

Georgian Folk Tales PART I / GEORGIAN FOLK TALES / MASTER AND PUPIL / THE THREE SISTERS AND THEIR STEPMOTHER; lines 438-532 confidence: high

The wife bears a golden-haired boy. Her sisters replace him with a puppy, put him in a box in the river, and hang a pestle over the door. The box lodges in a mill-race, and a childless miller finds and raises the child.

Each stolen newborn is placed in a box in a river, and both are found in the mill-race by the childless miller, who raises them.
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Georgian Folk Tales THE THREE SISTERS AND THEIR STEPMOTHER / THE GOOD-FOR-NOTHING / THE FROG'S SKIN / GHVTHISAVARI (I AM OF GOD); lines 1184-1281 confidence: medium

Ghvthisavari's mother tells the devi he returned alive with the fledgling; the devi tells her to bathe him, cover him in a tub, call the devi, and the devi will hammer down the lid and throw him into the sea; the plan is carried out.

The devi hammers the lid over Ghvthisavari in a tub and rolls it into the sea, from which animal allies recover it.
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gnostic

Fragments of a Faith Forgotten PROLEGOMENA. 13 / PROLEGOMENA. 15 / PROLEGOMENA. 17 / PROLEGOMENA. 19; lines 5658-5732 confidence: medium

The passage speaks of a "new religious land," "sun-lit waters," "many storms," and the "ship of a rational faith."

The passage uses the image of storms, a harbour, a new country, a failed bark of blind faith, and a surviving ship of rational faith.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9470-9554 confidence: medium

The sun disk is a great dragon with tail in mouth, mounted on seven powers of the Left and drawn by four white-horse-like powers; the moon is ship-like, with male and female dragon rudders, two white calves, and a child-like steerer with a cat face who steers dragons that rob the rulers' light.

The moon is ship-like with dragon rudders, and Zeus receives a power as rudder to steer the world and Aeons of the Sphere.
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hopi

The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1706-1799 confidence: medium

At Tokonavi, north of the Grand Canyon, people live by the river and are said not yet to be Snake people. The chief's son wonders where the water goes; his father consents to his journey and instructs him to build a closable box and take a long pole or stick.

The young man deliberately enters a closable box and travels by water from Tokonavi to the ocean to investigate where the water goes.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1897-1997 confidence: medium

In the Snake Myth, old men of the Pihkash and Kokop clans wonder where the Colorado River flows, build a box with provisions, a pole, four bāhos, and a young man, and send it floating down the river.

A young man is placed with provisions and bāhos in a box and sent floating down the Colorado River because the old men wonder where the river flows.
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inuit

Tales and Traditions of the Eskimo THE SOLITARY KAYAKER. / KASIAGSAK, THE GREAT LIAR. / THE OLD BACHELOR. / SALIK THE KIVIGTOK.; lines 11989-12060 confidence: medium

He catches seals, prepares white skins, finds driftwood, hollows it like a tube, adds a tight cover, side holes, and wooden stoppers, and stores the skins inside.

A large driftwood piece is hollowed, sealed with a cover and stoppers, put into water, towed, and used to carry people hidden inside.
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The Central Eskimo THE WOMAN AND THE SPIRIT OF THE SINGING HOUSE. / THE CONSTELLATION UDLEQDJUN. / ORIGIN OF THE ADLET AND OF THE QADLUNAIT. / THE GREAT FLOOD.; lines 9589-9630 confidence: medium

“A great number of Inuit died during this period, but many others, who had taken to their kayaks when the water commenced to rise, were saved.”

Many Inuit are saved because they take to their kayaks when the water begins to rise.
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japanese

Japanese Fairy Tales THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4010-4103 confidence: medium

The old man makes a basket, the Happy Hunter mounts it in the water, promises reward after recovering the hook, and receives directions to Ryn Gu before riding out to sea.

The basket made by the old man resembles a small boat and seems to go through the water by itself, carrying the Happy Hunter to the Sea King’s Palace.
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Japanese Fairy Tales THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4010-4103 confidence: medium

The old man says he can make something for sea travel, makes a basket, and gives it to the Happy Hunter, who mounts it at the water.

The old man makes a basket that the Happy Hunter rides through the sea; it resembles a small boat and moves of its own accord.
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korean

Corea, the Hermit Nation SHAMANISM AND MYTHICAL ZOOLOGY. / CHAPTER XXXrV. / LEGENDS AND FOLK-LORE. / LEGENDS AND FOLK-LORE. 309; lines 11768-11817 confidence: high

In the fifth year of the daughter’s reign she marries a youth from afar; his queen mother had given birth to an egg, which her husband discarded, but she recovered it, wrapped it in silk with treasures, boxed it, and set it adrift on the sea.

The queen places the egg with treasures in a box and sets it adrift; the box travels by sea before the child is discovered and raised.
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Corea, the Hermit Nation THE BIGHT PROVINCES. 191 / CHXTMG-CHONG, OR SERENE LOYALTY. / THE EIGHT PROVINCES. 193 / THE EIGHT PROVINCES. 195; lines 7318-7356 confidence: medium

Coreans are described as not seafaring; a steamer is wonderful to most Coreans, and common people call it a divine ship because such a distant voyage through winds and waves seems impossible without aid from gods.

The steamer is called a divine ship because its crossing of great distance, winds, and waves is thought impossible by human aid alone and therefore aided by gods.
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mangaian

Myths and Songs from the South Pacific SEEKING FOR LIGHT. / AN AITUTAKIAN MYTH. / RATA'S CANOE. / A LEGEND FROM AITUTAKI.; lines 6917-7024 confidence: high

The revived white heron watches Rata from a distant tree branch and later summons the birds of Kupolu to hollow out Rata’s canoe.

The white heron, described as grateful and as king or sovereign of the birds, summons birds who complete Rata’s canoe before dawn and deliver it to him.
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Myths and Songs from the South Pacific SEEKING FOR LIGHT. / AN AITUTAKIAN MYTH. / RATA'S CANOE. / A LEGEND FROM AITUTAKI.; lines 6917-7024 confidence: high

Rata awakens, sees the finished canoe by his door, guesses it is the gratitude of the king of birds, and names it Taraipo, glossed as Built-in-a-night or Built-in-the-invisible-world.

Rata names the bird-built canoe, equips it with mast and sail, provisions it, and begins a projected voyage over the ocean in quest of new lands.
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mongol

Sagas from the Far East HOW NARAN GEREL SWORE FALSELY AND YET TOLD THE TRUTH. / NOTES. / PREFACE. / DEDICATION.; lines 8839-8922 confidence: high

The Mahābhārata deluge is said to be almost identical in leading features with Genesis: a great ship carries pairs of beasts and plant seeds, is steered through floods by Vishnu in fish form, and is moored on Mount Naubandhana.

The Mahābhārata deluge summary describes a great ship loaded with pairs of beasts and plant seeds and preserved through the floods.
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Sagas from the Far East THE PRAYER MAKING SUDDENLY RICH. / TALE XII. / TALE XIII. / THE FORTUNES OF SHRIKANTHA.; lines 3783-3897 confidence: medium

Because Shrikantha is caught with the stolen stuffs, the Khan orders him put into a nailed coffer and cast into the water.

The Khan orders Shrikantha put inside a nailed coffer and cast into the water; the current carries the coffer to an island tree.
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nahua maya inca

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 10019-10080 confidence: medium

A beautiful youth appears, says he is sent by the divine guardian watching over Thonapa, releases him, and Thonapa escapes into the lake with his mantle keeping him afloat like a boat.

Thonapa escapes by descending into a lake while his mantle keeps him above the water as a boat would.
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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 3895-3990 confidence: high

Titlacahuan warns Nata and Nena to hollow out a large cypress and enter it when water approaches the sky, with one ear of maize each; he closes the door.

Nata and Nena are warned, enter a hollowed cypress as waters approach the sky, and later emerge when the water becomes tranquil.
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oceanic

Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 15 / MYTHS OF ORIGINS AND THE DELUGE 17 / PLATE IV / MYTHS OF ORIGINS AND THE DELUGE 19; lines 1841-1929 confidence: medium

A New Zealand tale says a great bird dropped an egg into the primeval sea; it burst after floating, and an old man, old woman, canoe, boy, girl, dog, and pig emerged or entered the canoe, which drifted to land in New Zealand.

In the New Zealand tale, an old man, old woman, boy, girl, dog, and pig enter a canoe that drifts to land after emerging from the burst egg.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 251 / MYTHS OF ORIGINS AND THE DELUGE 253 / MYTHS OF ORIGINS AND THE DELUGE 255 / MYTHS OF ORIGINS AND THE DELUGE 257; lines 12150-12267 confidence: high

After the land dries, Kitimil and Magigi say no one else is alive in Yap, but find another man who survived by lashing himself to a canoe outrigger anchored to a stone; Magigi later bears seven children who scatter over the land.

One man survives by lashing himself to a canoe outrigger anchored to a stone; in the Pelew version the old woman is advised to use a raft, though it fails.
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siberian

Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5940-5986 confidence: medium

The frightened couple flee, meet a large Thunder-Bird, explain that the tumor-born boy is destroying their herd, and are invited to enter when the bird opens his mouth.

The Thunder-Bird opens his mouth to admit the couple; inside they find a house and necessities, live there, and have surviving sons.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia II. TALES OF THE LAMUT.1 / III. KOLYMA TALES. / F. B. / W. B.; lines 4121-4205 confidence: medium

At the shore he finds an iron canoe and a wooden canoe, pierces the wooden canoe in twenty places with the awl, boards the iron canoe with the advising old man, and commands it to return across the sea.

The fugitives board an iron canoe, command it to return to the place from which it brought them, and cross the sea to the shore inhabited by human kind.
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amazonian

The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XV / CHAPTER XVI / CHAPTER XVII / CHAPTER XVIII; lines 7804-7899 confidence: high

The author reports deluge traditions among many tribes: a flood drove ancestors to seek refuge in canoes while all the earth was under water.

The passage reports traditions of a flood covering the earth and ancestors taking refuge in canoes.
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armenian

Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 4053-4149 confidence: high

Mount Ararat towers over the plains; the Bible is cited for the Ark resting there after the Flood; Armenia is also identified as the traditional site of Eden and the four Genesis rivers.

The passage directly states that Mount Ararat is the mountain on which, according to the Bible, the Ark rested after the Flood.
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caucasian

Caucasian Folk-Tales WOLF, BEAR, FOX AND DONKEY 173 / THE FOX AND THE PARTRIDGE 175 / THE KID, LAMB AND CALF 177 / THE GREY WOLF 179; lines 7976-8122 confidence: medium

The wolf, fox, and camel swear friendship, find a small loaf, agree the eldest should have it, and the wolf claims to be the only wolf Noah invited into the Ark while all others drowned in the Flood.

The wolf and fox try to win the loaf by claiming great age through references to Noah's Ark, the Flood, divine creation, Adam, and Eve; the camel ends the contest by eating the bread.
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ekoi

In the Shadow of the Bush DIVINATION 179 / DIVINATION 181 / DIVINATION 183 / DIVINATION 185; lines 9964-10065 confidence: medium

Effion asks the box what sacrifices he must offer so it may be as before; the box tells him to cut down a great tree and fashion it like a canoe.

The box commands Effion to fashion a canoe from a great tree, place the box inside, embark, paddle a long distance, and remain forever at the destination.
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filipino

Philippine Folk Tales CONTENTS / TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO; lines 3027-3157 confidence: high

About one moon earlier, a wise man tells people to build a large raft of three layers of trees and tie it by rattan cord to a pole in the earth.

A wise man directs construction of a large raft; people and animals on it survive the flood.
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fjort

Notes on the Folklore of the Fjort (French Congo) THE JEALOUS WIFE. 47 / VIII. / NGOMBA'S BALLOON. / NGOMBA'S BALLOON. 51; lines 3371-3451 confidence: medium

Ngomba tests the ntenda; four women lift it and it floats beautifully in the air, while Mpunia, up a tree, sees the floating ntenda and dances and sings for joy.

Ngomba uses a constructed ntenda basket that floats in the air to carry herself, her people, and ornaments away over the treetops toward her mother’s town.
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samoan

Samoa, A Hundred Years Ago And Long Before CHAPTER I. / POSITION OF THE ISLANDS--EARLY VISITORS AND TRADITIONARY ORIGIN. / CHAPTER II. / SAMOA.; lines 469-593 confidence: high

The land is flooded by the sea and everything dies except fowls and pigeons; the pigeons fly away, while the fowls remain and are made sacred by Lu, not to be killed, as Sa Moa.

The passage reports a sea flood in which only birds survive, and another account in which the sea rises while Lu takes two fowls into a heavenly-built vessel that rests on a mountain.
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shan

Shans at Home, With Two Chapters on Shan History and Literature NATIVE REST-HOUSES. / UNMARRIED KACHIN WOMEN. / HO VILLAGE LIFE / I42 VILLAGE LIFE; lines 6479-6609 confidence: high

Noah builds a big boat to keep himself, his family, and all beasts safe from the great waters; when the flood comes, he brings family, beasts, and birds into the boat.

Noah builds a large boat and brings his family and all animals into it to keep them safe from the great waters.
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taoist

The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. I,SECT.I1. THE WRITINGS OF KWANG-8ZE. 167 / PT. 1. SECT. I. THE WRITINGS OF KWANG-8ZE. I 69 / PT. 1.SECT.I. THE WRITINGS OF KWANG-38ZE. 171 / PT.1I.SECT.I1. THE WRITINGS OF KWANG-3ZE. 173; lines 9256-9335 confidence: medium

Awang-3ze says the large calabashes could have been made into large bottle-gourds for floating over rivers and lakes, instead of being judged useless for holding things.

Awang-3ze says the large calabashes could be made into bottle-gourds for floating over rivers and lakes.
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tibetan buddhist

The Buddhism of Tibet, or Lamaism SCOOPION CHARM / A BLACK-HAT SORCERER,. / DEVIL-DANCING SORCERERS. 477 / GOVERNMENT SOOTHSAYER. 479; lines 25556-25656 confidence: low

In a legend, Pehar enters a resident of Ts’al-gun-tan; Lama Z’an encloses the possessed man in a box and throws it into the Kyi river; De-pung’s abbot prophesies the box; pupils retrieve it; fire emerges into a tree; a dead body is found; prayer causes the spirit to return; the resuscitated corpse asks for a small dwelling at the place.

A possessed man is shut in a box, cast into the river, prophesied, retrieved, and opened at a destined site.
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tongan

Tongan Myths and Tales SINILAU AND THE ALBINOS125 / SINILAU AND THE ORIGIN OF WESTERN POLYNESIAN KINGS127 / TALES ABOUT PASIKOLE, THE SAMOAN / MISCELLANEOUS STORIES; lines 11144-11228 confidence: medium

A Fijian god came down, offered to fight for the Fijians, and commanded heavy rain to pour on the carpenters’ fort.

A divine rainstorm attacks the fort; its water-tight walls cause it to float and carry the carpenters away.
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vietnamese

Stories and Legends of Annam XXVIII. / XXIX. / XXXI. / INTRODUCTION; lines 522-718 confidence: medium

Quang-Su, a wise bonze, cures a king’s madness and crosses the sea on his hat to seek copper in China for casting a bell.

Quang-Su crosses the sea on his hat to seek copper in China.
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zulu

Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words TORTION OF THE TALE. / UNTOMBINDE. / UNTOMBINDE.55 / I ZING AN E E WANE.; lines 3485-3538 confidence: low

The note identifies Isik^uk/umadevu as a bloated, squatting, bearded monster and reports interpretations connecting its tale with a first large ship, probably a slaver, or with Noah's ark.

A footnote reports that some interpret the tale of the Isik^uk/umadevu as an account of the first large ship or as a corrupted tradition of Noah's ark.
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